LIBRARY OF CONGRESS. 



Shelf _.i.lj.4 



m 



UNITED STATES OF AMERICA, 



THE 



CHART OF LIFE: 



IiNDICATING THE DAJJGERS AW SECURITIES 

CONNECTED WITH THE VOYAGE 

TO IMMuRTALITr. 



BY 

REV. JAMES PORTER, D.D., 

Author of ''Christianity Demonstrated by Experience," ''The 

Winning Worker," "Revivals of Religion," "Hints 

to Ministers," "Compendium of 

Methodism," etc., etc. 



WITH AN INTRODUCTION, BY REV. EDWARD 
OTHEMAN, A.M. 




\'<i '^ 



TWELFTH EDITI a Jf*. V 



NEW YORK: ^'^^^'Of --^<:^ 

PHILLIPS & HUN 
CINCINNATI : 
WALDEN & STOWE 

xS8-. 



<. 

\'i'^^ 



Entered accordinsj to Act of Congress in the year 1883, by 

JAMES PORTER, D.D., 
in the office of the Librarian of Congress at Wasliington. 



The LiBk .v 

OF CONnv ^3 



WASHINGION 



PREFACE. 



This work was originally designed to have 
been much smaller, and to have related to a par- 
ticular class of persons and interests. But in 
carrying this plan into execution, the author 
found it difficult to limit himself as he had in- 
tended. The dangers, duties, and interests of 
men are rennarkably similar. As a family, we 
are in a common calamity, and can be extricated 
only by the same general means. Steering for 
the same port, and having to traverse the path- 
way of rocks and shoals, amid contending winds 
and currents, the Chart which is appropriate to 
one, must be useful to all who will regard its 
monitions. We have not, therefore, written for 
any one class, but for all voyagers to eternity. 
Our aim has been to mark the rocks on which 



IV PEEFACE. 

others have been wrecked, and describe the deep 
and narrow channel in which alone there is safety. 
No one part may interest all classes of readers, 
but we hope none will fail to find something in 
each chapter which shall contribute to augment 
his usefulness, and the felicity of his final 
destiny. 

To all, therefore, who wish to navigate the sea 
of life successfully, this work is affectionately 
inscribed. 

J. PORTER. 

Boston, Jan. 1, 1855. 



CONTENTS 



CHAPTER I. 

IKFLXTElSrCE OF CORRECT PRINCIPLES. 

A DilWGEROUS sentiment — Our duty to believe God — Ho'W 
practice is affected by faith — Our principles to be guarded 

— Their power — Should cover all relations, and extend 
to all places — The claims of the Creator — Morality 
insufficient — The ladder that did not reach heaven — 
Morality good, but not the whole of duty — One who 
had not on the wedding garment — The chilled serpent 

— Claims of the Bible — How assaulted, yet unmoved — 
Voltaire's boast — His printing press, how used — The 
true standard of principle. 

CHAPTER II. 

DANGER PROM SKEPTICISM. 

Skeptics and skepticism defined — The most dangerous 
form of infidelity — Why — The point to be guarded — 
The love of error — Charge sustained — Deists love God 

— In what sense — Vanity, how concerned — Influence 



VI CONTENTS. 

of pride — Wilful unbelief — Happy illustration — Skep. 
tical taunts dangerous — Disposition to disprove the Bi- 
ble — Old and new systems — Skeptics mighty to believe 
what is against the truth — Facts stated — Indisposed to 
examine the grounds of faith — A fact of Nelson — Re- 
spectability of infidels — Their pretensions — Recent 
accessions to their ranks — The net spread — Caution. 

CHAPTER III. 

OUB SUSCEPTIBILITIES AND THE MORAL FORCES 
OF THE GOSPEL. 

The adaptation of the Bible to man's character — Fear, a 
useful principle — Its influence — The grand police of 
the universe — Appealed to in Scripture — Difficult pas 
sages hereby explained — Magnanimity insuflScient ^ 
Fear leads to God — Should not be neutralized — Prin- 
ciples opposing it false — Deism, Universalism, &c., do 
this — Facts from the right source — Other errors — 
Conscience an incentive to duty — How impaired — 
Self-love — How underminded — God resisted on all 
sides — Our position defined — Means of security — 
Truth judged by the company it keeps — Known by its 
fruits — How does the new system efiect your heart and 
life — What is the difi*erence — Striking contrast. 



CONTENTS Vli 

CHAPTERIV 

NECESSARY PRECAUTIONS. 

Prevention better than cure — Skeptical books, compa 
ny, lectures — How to detect the poison — Errors of 
good men — Lyceums the hotbeds of infidelity — Read 
the Bible — New lights — God and truth are unchangea- 
ble — The testimony of great men — Effect of infidel 
principles — Catholicism and Protestantism — How dis- 
tinguished — Tlie Bible vindicated — Other books recom- 
mended — The evidence of experience — Influence of 
infidelity and religion contrasted — Religion a personal 
business — Its terms to be fully embraced — God is thus 
to be proved — No new method — Advantages of the old, 
manifest. 

CHAPTER V. 

SOCIAL HINDEEANCES. 

Intellectual believers restrained from duty — Fear of 
persecution — A fact of Romanism stated — Children of 
unbelievers — Their duty — Evils often less than we ap 
prehend — An adopted daughter — A faithful child -^ 
Obedience to parents limited — The father conquered — 
Faithful children, angels of mercy — An affecting illus- 
tration — Tyranny of husbands — Their authority lim- 
ited — A trifling spirit — Object aimed at — The influence 
of it — The truly great — Covetousness keeps many from 



VIU CONTENTS. 

Gcd — State Street principles in religion* — Pride-*- Its 
jnflience on the serious — Prejudice — How it acts — 
Doctrinal differences, no objection to religion — Less disa- 
greement among Christians than infidels — Less than our 
agreements — Christians peculiarly one — The fear of 
man a moral nightmare — The argument enforced. 

CHAPTER VI. 

THE GREAT CONCERN. 

K MOMENTOUS qucstiou — The inquiry of the jailor ex- 
plained — Points to be gained — > Forgiveness of sins — 
The wisdom of the divine plan — Holiness of char- 
acter — The new birth, its necessity, what it does, a 
radical change. The hope begotten by it — How it dif- 
fers from other hopes — The change sudden — This view 
supported by Scripture and experience — The new birth 
the only solid basis of morality — The source of Christian 
sacrifice and usefulness — A new life — The first step 
toward perfection — But too many stop short, die in 
infancy — Sad experiences — Spiritual advisers to be 
found neir the cross — Prayer, the Christian's vital 
breath. 

CHAPTER VII. 

SOCIAL RELATIONS. 
New associations required by new tastes — The Church 



CONTENTS, IX 

furnishes the best society, compared with the world 

— Reasons for joining the Church — Not to do sols to 
take sides with the world, destroy the Church, and 
abandon the ordinances — Church privileges inval lable 

— Opportunities of usefulness — Church connections 
necessary to perseverance — Reasons why — Objections 
considered — What branch of the Church to be preferred 

— Improper motives exposed — The true principles of 
action — The object to be sought — The relation contin- 
ued — Letters of recommendation. 

CHAPTER VIII. 

INrLTTENCE NEUTRALIZED. 

'Christians the representatives of Christ — Their agency 
in conversions — An exception considered — The endow 
ments necessary — How lost — A common failing — 
What Christians should be — Defective classes — Extrav- 
agance — Levity, its baleful influence — The opposite 
extreme a less evil — The use of Alcohol — Political 
movements embarrassing — Our proper position — 
Worldly pleasure — How patronised — Business habits 
cften deleterious — Cases specified — Looseness in respect 
to the Sabbath — Personal appearance to be guarded — 
Idleness destroys confi.dence — Bigotry — Our conduct in 
relation to the other sex — Irritability — Christian for- 
bearance necessary — Symmetry of character — Error of 
parents, how corrected — Error of children — The 
erring husband and mother — The right way. 



X CONTENTS. 

CHAPTER IX. 

CHRISTIAN ACTIVITY DIRECTED. 

The djvine claims — Knowledge necessary, how obtain- 
ed— The philosopher's stone — A blind man looking at 
the sun — A libel on God — A safe test — Faith neces- 
sary — The twenty-four letters — Power of faith — 
Courage, an element of strength — Luther an example — 
Fixed purpose important — Nothing achieved without 
it — Opportunities to be made — Iron made hot by 
striking — Sympathy necessary — Why — The success 
of small talents explained — An element of power — • 
Speech, how to be improved — Improvement demand- 
ed — Encouraging examples — Patient endurance in well 
doing — Ifs advantages — Prayer a means of usefulness 

— Singing — The power of music — Singing Schools 
when to be avoided — Union of effort — Sabbath Scho' 
facilities — " Helps " — • How to sustain the ministry — A 
fact of Asbury — St. Paul encouraged by lay sympathy 

— Other illustrations — Sleeping in meeting — Fault- 
finding — Conduct toward Ministers. 

CHAPTER X. 

THE DUTY OF BENEVOLENCE. 

Systematic benevolence — The proportion to be given 
The Patriarchal and Mosaic arrangements — The require 
ments of the gospel — Cases illustrative — Vain excuses 



CONTENTS. XI 

lor covetousness — Economy a duty — Accumulating for 
children — Old age ar argument for giving — Losses 
charged to benevolence — A case — We should give by 
rule — Advantages many — The plan scriptural — The 
plan of John Wesley — Of N. R. Cobb — The motives 
of benevolence — Benevolence a grace — A source of 
strength — Effects of covetousness — Benevolence a 
source of happiness — It is financially safe — An inter- 
esting fact — The divine promise. 

CHAPTER XI, 

OBLIGATIONS OF THE FEW. 

The object of preceding chapters — The Ministry ordamed 
of God — To vi^hom its duties belong — Difference of 
opinion — The call of God necessary — The scarcity of 
Ministers chargeable to men, not to God — Effects of 
disobedience — Responsibility of parents, wives, young 
ladies — The manner of the call — Differences and 
agreements — Providential intimations — The Spirits 
help — Facts stated — Personal qualifications — Some 
called who have not these outward evidences — Cases 
given — False standards of qualifications — The evils 
resultnig from them — Want of qualifications no argu- 
ment against a divine call — The proper method of 
improvement — Self er.acated men in the State — Mode 
of testing the question — Appeal to young men — Sug 
gestions to licensing authorities. 



INTRODUCTION. 

One of the most encouraging signs of the times is, that 
the press teems with publications of a healthful moral 
character. It is prolific of evil as well as good, and we 
mourn for the desolations which it produces. But it fur- 
nishes, also, its own antidote, and scatters widely those 
leaves which are for the healing of nations. In fact, the 
press is a mighty lever, either to upheave society from its 
foundations, and plunge it in the abyss of vice and irreli- 
gion, or to uplift ic into the higher and joyous region of 

holiness. 

Evidently, the public conscience and the public taste are 

becoming purified and exalted. Rapid successions of 
healthful literature find a ready market. And those works 
which have a decidedly religious tone, meet with extensive 
demand. No ambition can be more lofty and more useful 
than that of making deep and permanent impressions upon 
the race, by well written, well adapted works of this class. 
The Providence of God is opening a wide door of useful- 
ness in this direction. Books, like the present volume, in- 
stinct with an earnest purpose of usefulness, with instruc- 
tive, practical wisdom, are so cordially received by the 
public, as to encourage the pen of our best writers. Read- 
ers will always abound ; and new books, properly written, 
will always meet with special favor. We hail with pleas • 
ure this new contribution to the cause of popular religious 
literature. 



INTRODUCTION. XUl 



A felicitous peculiarity of the author of the following 
pages, is the adaptation of his writings to the actual want 
of society and of the times. Another special recommenda- 
tion is his genial common sense, which captivates the heart 
as well as the understanding of the reader. Not one of t'he 
.iterary efforts of the author has been ill-timed, or ill-adapted. 
In a didactic work, like the present, it is especially desira- 
ble that it should suit the existing and varying phases of 
life. What are the dangers, and demands, and duties of the 
present exigency ; what are the permanent, and what the 
variable elements of character and conduct ; how may one 
best use his powers and resources now, to effect the future 
welfare of his being and of society, are considerations con- 
nected with the responsibility and happiness of every indi- 
vidual. These considerations are fruitful of important sug- 
gestions in the volume before the reader. It is not a vol- 
ume of dry, antiquated dogmas and precepts. Still, while 
it does not ignore new social relations and duties, it points 
attention to the only course conducting to a glorious immor- 
tality. One would be safe to follow this friendly Chart. 

To the serious inquiier after the highest style of cha^rac- 
ter, and the loftiest destiny, this volume will be exceedingly 
welcome. And the individual of careless life will find it 
by no means uninviting. No reflecting mind will rise un- 
profited from its perusal. It deals with home-felt truths 
and interests. It appeals to the deepest and holiest sensi- 
bilities, and tends to awaken the keenest solicitude, and the 
noblest aspirations. The task which, amid painful emo» 



XIV INTRODUCTION. 

tions at the sight of human sufFering, nevertheless hastens 
to rescue the shipwrecked from their terrible fate, is sublime 
and Godlike. But could one offer to the tremblmg voyager 
a safe-conduct, not merely from the rocks and shoals, but 
even from the storms which threaten destruction, how 
would the anxious heart rejoice. Reader, yoa are on the 
dangerous voyage of life, bearing the inestimable freight of 
immortal destiny ; all your hopes of endless joy depend 
upon the course you steer. Shall the merchant, the mari 
ner, the common passenger, inwardly quake at the thought 
of ocean perils, and will you, with infinite interests in- 
\ olved, not earnestly seek a sure guide to a heavenly home ? 
Are the dangers of human life less dreadful than those of 
the angry deep ? Look around you, look within you, and 
behold the melancholy wrecks which strew the shore ; — 
vast, vast numbers stranded on many a strange and deso- 
late coast, or floating aimless waifs upon the stream of time. 
Reader, what are you, and whither are you tending ? Let 
me earnestly commend you to the volume before us j learn 
there your position and your course ; learn there the true, 
the safe direction to a happy home above. 

Sometime since, while travelling by steamboat, I fell into 
conversation with a young man in the following circum 
stances. This young man and another were talking togethe* 
near the gunwale, using profane and vulgar language. I 
was near by, reading a newspaper, and heard them. 
Shortly they separated. I approached the one remaining, 
and in as gentle and fervent a tone as possible, said to him, 



INTRODUCTION XV 

My young friend, did you ever think what is the great pur- 
pose of life ? I paused ; and, after hesitating a minute, and 
then almost choking with emotion, he replied, while the 
tears started, No, sir. I endeavored to explain the import 
of my question, and found a ready and eager listener. Have 
you a praying mother ? I asked. Yes, said he, but, he con- 
tinued, I have been oflf and on shore here for eight years, 
and no one ever mentioned these things to me before. I 
gave him good advice and tracts, and left him. How many 
an immortal spirit is equally heedless of its destiny. Reader, 
are you aware for what end you live ? Are you so living 
as to secure life's great purpose, the honor of your Maker, 
the welfare of society, the salvation of your soul ? 

One consideration should render this volume generally 
acceptable, — it studiously avoids sectarian teaching. As 
a religious being, man feels not merely the obligation and 
necessity of social morality, but, also, the promptings of a 
higher, a spiritual nature. His condition of spiritual weak- 
ness, guilt and danger ; his wondrous capabilities of high 
spiritual purpose, effort and enjoyment, are admirably met 
by the teachings, the provisions and the resources of re- 
vealed religion. Truths of universal adaptation to the 
experience, the conscience, and the heart of man, exist 
alike in both religious systems, natural and revealed - 
though as is reasonable, fully developed in the latter, Hentc 
it is, that in a popular government like our own, education, 
extended to every child in the Commonwealth, is expected 
to furnish religious as well as moral instruction. There is a 



XVI INTRODUCTION. 

broad platform of unsectarian truths upon which, as ac« 
countable, dependent beings, we may stand, and say to 
each other, ** Know the Lord." We may teach " Jesus 
and the resurrection" as "the way, the truth and the 
life," and no one will reasonably or lawfully object. This 
volume adopts the broad, catholic view of true religion, as 
adapted to all ages, classes and conditions of men. FoUow- 
mg its guidance, you will become, not a sectary, but a 
saint j not a polemic, but a Christian. 

" Names, and sects, and parties fall, 
Thou, O Christ, art all in all." 

We will not direct attention to any particular portion of 
tais volume, because the whole is so worthy of careful con- 
sideration. Without designing to defend the facts and posi- 
tions affirmed in it, we still heartily commend the scope, 
spirit and method of the work. We may be allowed further 
to remark, that one of its main objects is ta guard against 
infidelity and kindred errors, and to direct its readers to the 
attainment and maintenance of evangelical piety. Another 
grand aim is to advocate aggressive measures for " the fur 
therance of the Gospel," specifying various hinderances 
and facilities in the prosecution of this object. 

We cordially bid our author " God speed " in the truly 
philanthropic and Christian efforts of his pen, and trust it 
wil be long thus vigorously and earnestly employed. May 
he 

" Leave no line which, dying, he would wish to blot." 

Chelsea, Oct, 25, 1854. E. OTHEMAN. 



THE CHART OF LIFE. 



CHAPTER I. 



INFLUENCE OF CORRECT PRINCIPLES. 

The trite assertion, " that it is unimportant 
what one believes, if he only conduct properly," 
involves a most false and dangerous sentiment. 
It overlooks two fundamental facts, namely : 

Firsts that it is as much our duty to believe the 
truth, as to practice it. Our heavenly Father will 
be credited as well as obeyed. He has revealed 
certain great truths which he requires us to em- 
brace, and which we can no more reject and be 
religiously good, than we can steal and be hfinest. 
" He that cometh to God must believe that he is, 
and that he is the rewarder of them that diligently 
seek him." " This is the work of God, that ye 
believe on him whom he hath sent." " He that 

believeth on him is not condemned : but he that 

2 



18 THE CHART OF LIFE. 

believeth not is condemned already, because he 
hath not believed in the name of the only begotten 
Son of God." " He that helieveth on the Son hath 
everlasting life : and he that helieveth not the Son, 
shall not see life, but the wrath of God abideth on 
him." " If ye believe not that I am he, ye shall 
die in your sins." 

Now, with these and other similar Scriptures bo- 
fore him, how can one imagine that it is unimpor- 
tant what we believe. As well might he assume 
that it is immaterial what we do. The truth is, it 
is «ZZ-important. If we believe not God, we are 
under the divine displeasure, notwithstanding 
any personal qualities of which we may boast. 
The position of those who rej ect the Gospel as fhe 
standard of faith, is therefore unequivocal ; and 
those who retail indulgencies to unbelief, stand 
exactly on a par with Romish venders of in lulgen- 
cies to other sins. 

The second fact overlooked in the assertion 
under consideration is, that our practice is greatly 
affected by our belief. It often falls below, bat 
rarely rises above it. " This is the condemnation 
that light has come into the world, and men love 



INFL'.'ENCE OF COllKLCT rivl>'CIPLES. l9 

darkness r;illier than light." They generally come 
short of their own standard. If they approach 
it, it is only by doing violence to their prejudices, 
and by the aid of the most powerful incentives to 
duty. To lower the standard, therefore, will na- 
turally lower the practice. In proportion as the 
motives to duty are neutralized, will it be neg- 
lected. 

Thus " by faith Noah, being warned of God, 
prepared an ark to the saving of his house." His 
principles saved him, in that they prompted him 
to make the appointed provision for the great 
emergency which he saw approaching. Had he 
adopted the philosophy of his times, he would 
have shared the fate of his countrymen. So, by 
faith Abraham was led in a way he knew not, and 
secured lasting advantages to his posterity. By 
the same great principle, Moses was prompted to 
decline the honors and emolument of the Egyptian 
Court, and suffer affliction with the people of God . 
These facts, with their curelatives, clearly show 
that good principles tend to good habits, while 
those of an opposite character lead to ruin and 
con-uption 



20 THE CHART OF LIFE. 

We say then, dear reader, look to your princi- 
ples. They are to guide your future deportment 
and determine your destiny. If defective, they 
will mar your character. Temptation will over- 
come and consign you to an inglorious fortune. 
Considerations of danger, reputation, social pro- 
priety and the fitness of things, will not suffice to 
restrain you. There are times when all these 
motives are inoperative. It may seem that you 
can indulge your inclination with entire safety, 
and you will venture unless fortified by higher 
motives. But settle it in your heart that honesty, 
truth, justice, mercy, and goodness are great moral 
principles which cannot be neglected with impunity, 
and adopt them as permanent landmarks by which 
to direct your course, and you will never fall. 
When the temptation comes you will repel it with 
indignance, as did a young man of old, saying, 
" how can I do this great wickedness and sin 
against God ! " — Gen, 39 : 9. 

And allow me to suggest that you should not 
limit these virtues. They should be made to 
cover all your relations, and take in your entire 
being. Some men who maintain the strictest in- 



. «b«-^ »».■ t,ttc .*»4f 



.'A*ito^5^j*.3;:-.^V'^-^iK''':*A5SA-- 



TILE CHAKT OF LIFE. 21 

tegrity m certain circles, are reckless in others. 
Iney seem to think tnat moral ooligation is a crea- 
ture of circumstance. Hence, they are not the 
same abroad as at home, and tike liberties with 
people of other climes and conditions, which they 
would not take with their own associates. 

But this is a great error. Right is right, irre- 
spective of persons or places. Its foundations lie 
back of all external circumstances, in the nature 
and will of God. It is no less binding abroad than 
at home, and equally binding in relation to all 
classes. I have no more right to injure a poor In- 
dian than I have to inj ure a European — to become 
intoxicated and break the Sabbath in Italy, than I 
have in America. The social consequences might 
be less injurious, but the crime would be the same, 
because equally a violation of the law of God. 

Nor should you restrict the application of these 
principles to men. God has claims upon you. 
You owe it to society to be truthful, honest, kind, 
and benevolent ; and in all ways to contribute to 
the virtue and happiness of others to the full ex- 
tent of your ability. This is what we call morality , 
and it is obligatory upon all. But it is not the 



22 INFLUENCE OF CORRECT PRINCIPLES. 

whole of your duty, and should not form the "boun- 
dary of your principles. Our Creator has claims 
which take precedence of all others. We are 
indebted to him for our existence, for our faculties, 
for our multiplied privileges and pleasures. He 
requires that we acknowledge, reverence, love, 
obey and worship Him. His command is, " Thou 
shalt love the Lord thy God with all thy heart, and 
with all thy soul, and With all thy might," and 
" walk in all his ways, and serve him with all thy 
heart, and with all thy soul, to keep the command- 
ments of the Lord, and his statutes, for thy good." 
This command, reiterated and developed by Christ 
and his apostles, is equally binding on every man 
as the command, " Thou shalt not steal," or any 
other command of the sacred decalogue. It is not 
enough, therefore, that we be honest towards our 
fellow men ; nor that we be kind and benevolent. 

We must be honest with God, and discharge our 
obligations to him, or he will say to us, as he did 
to his ancient people, " Ye are cursed with a curse : 
for ye have robbed me." 

Young people, especially, cannot be too careful 
on this p-^int. The natural heart demands a reli- 



THE CHART OF LIPE. 2o 

gion which has as little to do with God as possible. 
Morality commends itself to all, and has nothing 
to fear from reproach or persecution. It is a pleas- 
inp^ idea to the anxious moralist that morality is 
religion, — that nothing more is necessary, so that 
he need not rejjent, nor take up his cross, nor make 
any religious ado that shall bring upon him the 
stigma of piety. But, be assured my friend, mor- 
ality is not enough. While you cannot be properly 
religious without morality, it is also true, that 
morality falls short of your obligation. Your 
principles must take a wider scope, or you will be 
found wanting. They may lead you towards 
heaven, so far as good citizenship goes, but they 
will not bring you quite there. 

A fact related in a public discourse a few days 
since, places this subject in its true light. "A 
young man of great excellence of character, who 
depended entirely on his morality for salvation, had 
a dream. He dreamed that he was building a lad- 
der from earth to Heaven. One side of it he 
ailed justice, and the other mercy. The rounds 
he made of good works. So, when he performed a 
deed of justice or of benevolence, he added a round 



24 INFLUENCE OF COHRECT PKINCIPLE8. 

at the foot. Thus it rose day by day, till the top 
had gone far out of his sight. Still he toiled on, 
adding new rounds and hoping to prepare himself 
a successful way of escape from the abodes of the 
wicked. At length he died and resorted to his 
ladder to make his ascent to the skies. There it 
stood, looking precisely as when he left it, and 
promising all that he had hoped. With firmness 
he planted his foot upon the lower round and com- 
menced to rise. Gradually he ascended. Every- 
thing appeared much as he expected. The earth 
receded from his view, and mounting higher and 
higher in his lonely way, h 3 fancied heaven to be 
near. Hope ripened into full assurance. He 
thought of the folly of those who insist on some- 
thing more than morality as the condition of sal- 
vation. He thought also of that alarming saying 
of Christ, " He that entereth not by the door into 
the sheep fold, but climbeth up some other way, 
the same is a thief and a robber. '* Here he en- 
countered a mist which fully enshrouded him ; but 
his courage failed not. Dragging on still a little 
farther, his progress was suddenly arrested by hav- 
ing reached the top of his ladder whieh, to his 



INFLITENCE OF CORRECT PRINCIPLES. 25 

great surprise, fell short of heaven, though dis- 
tant from the earth. 

Ah ! thought he, as he scanned the impenetrable 
darkness above him, which he had no means of 
traversing, I am undone. My work is good so far 
as it goes ; but it does not reach the object. Just 
at that moment, while he stood surveying the bound- 
less expanse, his ladder crippled beneath his feet, 
and with its disappointed builder came tumbling to 
the earth, a heap of ruins." 

Reader, see that your principles, carried out, 
will bring you to heaven. Remember some went 
out to meet the bridegroom, but were not permit- 
ted to enjoy the marriage feast. They had not the 
necessary oil. Another had entered into the guest- 
room, when the master ordered him to be cast out. 
He had not on the " wedding garment,''^ Possibly 
he was a " reformer ^^ and knew too much to fol 
low in the steps of his predecessors. Perhaps he 
saw no reason for the requisition, that all the guests 
should be clad after a certain style. Others might 
follow Moses, or Zoroaster, the prophets or Jesus ; 
but he would follow his own intuitions, reason, 
philosophy. " He was not going to he gulled by the 



26 THE CHAB.T OF L FE. 

priesthood^ or by the populace," and thu^, strik- 
ing out for himself a new system of principles which 
implicated the inspired authorities in doltish igno- 
rance and stupidity, he prepared himself for " outer 
darkness.''' Be careful, my friend, that you do not 
adopt principles which will befool your conscience, 
abrogate the laws of God, and charge his servants 
with folly. Though you may calculate to hold them 
only till you reach a given period, or a particular 
emergency, they are dangerous. The chilled erer- 
pent you take into your bosom, becoming warm 
and vigorous by your fostering care, will dart the 
fatal venom into your veins, and send you lamect- 
ing to a doleful doom. 

If there be a God, (and you do not doubt it,) 
he has spoken. And if he has spoken to us intel- 
ligibly any where, it is in the Bible. This is gen- 
erally conceded by infidels, themselves. The Ko- 
ran, Shaster and other books, claiming divine 
authority, bear no comparison with it. Its history 
is nearly as miraculous as the events which it 
records. Hunted, belied, threatened, mutilated, 
proscribed as an incendiary, burned and hated b^ 
kings and potentates supported by other digniU 



INFLUENCE OF CORBECT PBINCIPLES. 2J 

iies, both of church and state, wielding the keenes 
logic, sarcasm^ wit and eloquence, that have ever 
been brought to bear upon any subject, it still lives 
and moves with the majesty and might of a God, 
leaving its foes confounded and vanquished upon a 
field of their own choosing. 

I say, therefore, base your principles on the 
word of God. The multiplied systems which have 
been invented to undermine this holy standard 
have utterly failed. If they have had the fortune 
to create doubts at their first announcement, the 
touch of criticism has blasted their influence. Tne 
Bible has withstood the hostility of Romanism and 
the difierent systems of infidelity which have hith- 
erto cursed the world ; and it will stand in spite 
of the blasphemy of the vulgar crowd, supported 
by the hypocrisy and literary tinsel of a gowned 
and gloved aristocracy. 

Voltaire boasted, that, single-handed and alone, 
he would write down what it took twelve men to 
establish ; but how deceived I The very press upon 
which he printed his works has been employed by 
the Bible Society in printing the word of life. And 
is that word which has resisted so many fierce as- 



28 THE CHART OJF LIFE. 

saults, to be overturned now ? " Till heaven and 
earth pass, one jot or one tittle shall in no wise 
pass from the law till all be fulfilled." 

Principles adjusted to this standard, will direct 
your course, not only in relation to men, but in 
relation to your Maker. They will be to you a 
guardian angel in all the affairs of life, both in 
public and in private. Their utterances will be 
with power, because sustained and enforced by the 
solemn sanctions of eternity. The awful truths, 
" Thou God seest me," and " God will bring 
every work into judgment, with every secret thing, 
whether it be good, or whether it be evil," will give 
them an authority and an influence which cannot 
fail to be beneficial. 



CHAPTER II. 

DANGEB FROM SKEPTICISM. 

A BE All skeptic is one who doubts everylhing^ 
and confidently believes nothing. Des Cartes, 
who richly merited this designation, doubted his 
own existence, and resolved not to admit it until 
he could prove it. Pyrrho, who flourished in the 
fourth century before Christ, questioned the truth 
of every system of opinions extant. He even 
doubted the existence of matter, and reasoned 
learnedly to justify his presumtion. It was to him 
that the term skeptic was first applied, and from 
him it has descended to all who imitate his folly. 

The skepticism of which we are about to speak, 
relates especially to the scriptures as a revelation 
from God, and the great principles of our holy 
religion. This is the most common and the most 
dangerous form of infidelity. It is the most com- 
mon, because it is less difficult to maintain than 
other forms. Affirming nothing, according to the 



so THE CHART OF LIFE. 

common rules of reasoning, it is not obliged to 
prove anything. Objecting to every principle 
which Christianity affirms, it demands proof, but 
claims the same doubt in regard to ail the facts of 
the argument, however obvious, that it professes in 
relation to the main point. Now, when we con- 
sider how much easier it is to start difficulties than 
to solve them, and that a fool may ask questions 
which a wise man cannot answer, the security of 
the skeptic against the profoundest reasoning 
is sufficiently apparent. He is in little danger 
of being routed, whatever the odds against him ; 
whereas -if he would come out of his hiding place 
and attempt to maintain any positive principle, it 
would not be difficult to put him to flight. 

It is the most dangerous form of infidelity, not 
only because it is the least difficult, but because 
while it may employ the most efficient weapons of 
atheism, it conceals its own weakness and deprav- 
ity, and commands a respect which that form of 
infidelity sacrifices by its blasphemy. It holds 
about the relation to open and daring infidelity, 
that the moderate use of spirit holds to shameless 
drunkenness. It may " strut " in places where 



l;A^'Gi::il FRyJM SKEPTICISM. 31 

avowed infidelity >/ould not be permitted to enter, 
and get at ears which would be shocked at the 
denial of the truths of revelation, because it 
assumes to be a poor unfortunate inquirer after 
truth, and not a postive teacher of falsehood. 

This, then, is the grand point to be guarded. I 
need not write against bolder forms of error. My 
readers are not open infidels ; they never intend to 
be. If they are not already Christians, they expect 
to become such, and die in the faith. Possibly 
their plans are laid. Yet, they are in great danger 
of being seduced, and led away from the simplicity 
of the gospel into skepticism, deism, and atheism. 
May God save them from these dreadful evils. 
And may he assist in the present endeavor to ring 
a timely warning in the ears of all who will hear. 

Our greatest danger, dear friends, arises from the 
fact that in our fallen state we are *more inclined 
to error than to truth. That we, the race, aio 
not as God originally made man, is undeniable. 
What the Bible distinctly declares on this point, 
is a recognized truth in the mythology of all 
nations. It is seen and felt everywhere. We 
inherit the sinful character of our progenitors. 



62 THE CHAllT 01 LihK. 

Wc are, therefore, " carnally minded," and desti- 
tute of the moral image of our Maker. Being 
" conceived in sin," we have what may be called 
a constitutional proneness to dislike what God 
loves, and to disbelieve what he teaches, especially 
if it interfere with the free indulgence of our 
appetites and passions. And as we advance in the 
wrong course, this disposition strengthens, and we 
come to love darkness rather than light for the 
additional reason that " our deeds are evil." 

How any one can honestly question the deprav- 
ity of the heart, with the Bible and his own experi- 
ence and observation before him, is unaccountable. 
The testimony of all these witnesses converges to 
the same point. They all proclaim man fallen, 
inclined to evil, and therefore in need of instruc- 
tion, restraint, grace, regeneration. 

Perhaps the reader may claim that he is not 
opposed to God, or the truth. He may imagine 
that he loves both, but this is not remarkable. One 
seldom thinks himself much prejudiced until he 
attempts to become reconciled. Then he will see 
the depth of the iniquity that lurks within. Be- 
sides, it is not improbable that very wicked men 



DANGEE FKOM SKEPTICISM. 3S 

love God in the character they are pleased to attrib- 
ute to him ; but this is not to the point. Do they 
love him in the character given him in the scrip- 
tures ? The marauders of Scandinavia loved Thor^ 
their God. Why ? Because they believed him to 
be the God of battles and of plunder, and that he 
guided and protected them in their nefarious enter- 
prises. The ancient Greeks, too, were fond ad« 
mirers of Bachus and his co-ordinates, because they 
understood them to be the presiding divinities 
over wine, war, mirth, and debauchery, with which 
they were intimately connected. So the Deists. 
Pantheists, Universalists, and Moralists may love 
God on the same principle. They first make him 
altogether such an one as themselves, and then 
love him because he tolerates their iniquities. De- 
scribe the God of the Bible to them, who com- 
mands them to break ofi* their sins by righteous- 
ness, and lead lives of purity and devotion, and 
they will demur at once, especially if you suggest 
that he " will by no means clear the guilty." They 
will not believe that of him on any account, much 
lers love him. If any further proof of their enmity 
is necessary, it ma,y be found in the satisfaction 



34 THE CHART OF Lll£. 

which they manifest in the anecdotes, jokes, and 
thrusts which subject religion and its friends to 
the laugh and reproach of the wicked and disobe- 
dient multitude. 

Now, dear reader, this state of heart is a source 
of great danger to your principles. It predisposes 
you to make the most of what you read and hear 
against the truth, and the least of what you know 
in its favor. You stand in the position of a crim- 
inal adjudicating his own case. Your affections 
and prejudices are all on one side. Without the 
greatest precaution, therefore, you may be deceived 
and embrace the most fatal errors. 

Vanity is another source of danger. Being a 
high and overweening appreciation of one's per- 
sonal attainments, accompanied by excessive ambi- 
tion to be thought profound and independent, it 
often leads him, especially if young, to question 
truths of which he has no more doubt than he has 
of his mother's love. It has led some persons 

even to defend infidel principles against their own 
convictions, for the sake of "showing off" and 

publishing their superiority to a weak brother, 

with whom they have come in conflict. Beginning 



T^NGEE, FROM SKEPTICISM. 36 

n this way, -^.nd for this reason, to argue against 
the Bible, a^d being, or imagining themselves to 
be successlnl in the contest, they have been urged 
on, deceiving and perplexing the uninitiated, until 
they have Secome 

" The devil's pioneers, who cut 
Th**. fences down of virtue, sap her walls, 
A } open a smooth and easy way to death." 

(^therp have been led to the same result from a 
natural vrocUvity to debate. No matter what the 
question is, they are sure to be on the " other 
s^f^^ ' and to argue most lustily, 

" To make the lips 
Of truth speak falsehood, to their liking tu^-n 

The meaning of the text 

And prove their reasoning best, 

Though propped on fancies wild as madmen's dreams." 

To these circumstances we may add another 
natural feeling little differing from vanity, and 
known by the name of pride, or self-respect. Sup- 
pose one to be personally addressed on the subject 



36 THE CHART OF LIFE. 

of his religious views and prospects. To concede 
the simple truth which he believes in his heart, 
and which is written upon his conscience by the 
Holy Spirit and the word of God, seems to be a 
great step toward entire submission to the cross. 
The proud spirit rebels, and prompts to an open 
denial of his real convictions. Like Peter, he 
declares, " I know not the man," if like him, he 
does not swear to the falsehood to make it strong. 
To concede the obligation, and yet refuse to 
discharge it, is to one having a nice sense of 
honor, more disgraceful than to deny it. Many 
seem to suppose that if they question the authority 
of the Scriptures, they cannot be blamed for neg- 
lecting their instructions and commands. So, for 
for the time being, they utter a falsehood, hoping 
to get rid of the subject the more speedily, and 
with less damage to their respectability. Thus 

" In the hardness of their pride they bid 
Their God farewell, and turn away to be 
A God themselves." 

Now, innocent and harmless as such trifling with 
one's real views may seem, it is extremely danger- 



DANGER FROM SXEPTICISM. 37 

ous. It grieves the Spirit, stupefies the conscience, 
hardens the heart, befools the judgment, and 
gradually superinduces a state of real doubt, or 
positive unbelief, not improperly called "judicial 
blindness,'^ If we shut our eyes to the light, and 
deny having it, God will remove it, and leave us 
to our own foolish imaginings. And when he 
does so, there is nothing in the way of our 
becoming skeptics and infidels of the darkest 
character. 

The same principle often drives men to main- 
tain a position wrongfully taken. They are loath 
to acknowledge themselves foiled, and often press 
forward in the wrong, rather than to submit to the 
humiliation of a surrender. Hence, many disbe- 
lieve, because they will do so, and not for the 
want of evidence to convince them. They follow 
their prejudices and pride rather than reason and 
the force of evidence. 

The commanding officer of a British frigate, 
cruising in the Mediteranean, was ordered to 
search for a sunken rock, said to lie in a given 
locality. He did so, but with very little diligence 
or application, and reported to his government 



38 THE CHART OF LIFE. 

that thert was no sucli rock. An under ofhcei 
thought the search insufficient, and took exceptions 
to the report, for which the captain abused him 
severely. Subsequently, however, this officer 
induced the government to send him with a small 
vessel to renew the search. The voyage was 
successful, and the locality of the rock was duly 
marked. The captain heard of it, but loould noi 
believe^ and declared he would run his keel ovei 
the very spot the first time he should have occa- 
sion to go that way. On his next voyage to 
Naples, as he neared the place, a terrific storm 
arose, and great anxiety prevailed. A passenger 
looking at the chart observed the rock, and called 
the attention of the captain to it. A little exam- 
ination revealed the fact, that he was within five 
minutes sail of its assumed locality. This only 
increased the anxiety of the passengers and 
enraged the captain. His honor, and his pro- 
testation required him to be brave ; and he 
ridiculed the idea of danger. But his unbelief 
did not save him. In the midst of his boasting, 
there was a pause, and then a slight grating touch 
of something that scratched the bottom of the noble 



DANGER FROM SKEPTICISM. 39 

Bhip — then a noise of alarm from the hatchway — 
then a shock — then a crash, and a quivering of 
the hull — then the bursting of timbers and the 
ingushing of waters. The frigate had struck. 
The captain would not believe, and refused to 
survive his disgrace. The passengers took to the 
boats and escaped, while he went down and 
perished with his ship. His unbelief did not alter 
the facts. The rock was there. He might have 
escaped it, but he would not. So skeptics madly 
rush on till, striking the rocks of death, they 
awake to the awful fact that God is true, and, " he 
that believeth not shall be damned." 

The taunts and arguments of skeptics and infidels 
form another source of danger to your principles. 
Not that they have the slightest importance in 
themselves, properly considered. The danger lies 
first in the fact that they harmonize mth the 
prejudices of the natural heart. We only assert 
what every reader knows, viz., that the impenitent 
do not desire the Bible to be true. They feel a 
vast interest in having it 'proved false. Their 
future all depends upon it. Hence, on the princi- 
ple that ou'- judgment and opinions take the 



40 THE CHART OF LIFE. 

direction of our desires, we are exceedingly liable 
to receive sophistry as sound argument, and become 
prejudiced against everlasting truth by wit and 
sarcasm. 

This explains the reason why every expression 
of Scripture and every indication of science that 
can possibly be tortured into an argument against 
revealed religion, has been pre >bed into the service 
of skepticism. For illust/ation, the inspired 
writers using the language of common parlance, 
and not the language of science, for the purpose 
of being better understood, incidently refering to 
the sun, speak of its rising and setting. To the 
unprejudiced this would seem unobjectionable. 
But no sooner had it been discovered that the sun 
stands still, and that its apparent motion is caused 
by the revolution of the earth, than the infidel 
world went into ecstacies over what they regarded 
as a new argument against the Bible. So, when 
it was ascertained that the Chinese chronology 
gives the world a much earlier origin than the 
Christian revelation seems to indicate, it was pro- 
claimed as an indubitable proof of the falsity of 
the Bible, without stopping for a moment to 



DANGER PROM SKEPTICISM. 41 

inquire into the correctness of that chronology. 
Had they investigated this point, good sense 
would have suggested the propriety of maintain- 
ing profound silence, as has been shown by sub- 
sequent developements. 

This disposition to disprove the Bible has been 
manifested in various ways. Laplace assumed that 
at first the solar system existed in the form of 
nebuloe, and was separated and condensed into its 
present form and order by a natural process which 
he describes. Looking through the earlier tele- 
scopes, a sort of mist was discovered in the dis- 
tance which the nebulous theorists regarded as 
certain proof of their hypothesis. Here was 
argument against the Mosaic account of creation. 
But said the friends of truth, " Your system is 
young and unfledged, your facts lack proof, and 
your experiments are but half finished. Don't 
be in haste. Find out first whether your pre- 
sumptions are well founded, and then apply them.'' 
All, however, was to no purpose, — they knew 
they were right, because they wished to have it so, 
and the Bible was pronounced a fabrication with 
unwonted assurance. But in the march of im 



42 THE CHART OF LIPE. 

provement the telescope received additional power, 
when, directing it towards this famous nebula , it 
presented to the astonished eye of the beholder a 
system oi finished stars, and not a mass of chaotic 
material out of which other worlds were to be 
produced. This, of coiirse, exploded the new 
argument, and left its friends to other methods of 
meeting their wants. 

Such examples of credulity might be multiplied 
to almost any extent, and they are increasing 
every day. With what voracity have many 
adopted the doubtful intimations of phrenology^ 
mesmerism, spirit rappings, so called, and other 
novelties ; and constructed them into an argument 
against the Bible ? They have become skeptics 
and infidels on evidence which, properly estimated, 
is not of the least importance — evidence, which 
is relatively less than the light of a farthing 
candle, when compared to the ineffable glory of 
the sun. 

Another source of danger is found in the fact 
that persons inclined to skepticism are indisposed 
to examine the claims of Christianity, They 
gather up every little objection to it in circulation, 



DANGEH iKOM SKEPTICISM. 43 

and shut their eyes to any light that would break 
the delusion. Like the foolish bird, they thrust 
their heads into the sand, and fancy that they are 
out of danger. If they could be induced to read 
the Bible, and such defences of it as explode these 
thousand objections, there would be hope. Many 
of the ablest infidel writers have conceded their 
neglect in this respect, and the writings of others 
show that they do not understand the system they 
would destroy. 

When Nelson was in the heat of battle, and as 
he believed, about to win the day, an under officer 
called his attention to the signal of the admiral, 
who was at the mouth of the harbor with abundant 
recruits, requiring him to suspend hostilities. 
Looking the other way, Nelson replied, " Ida not 
seeit,^^ and fought on. He was unwilling to lose 
the honor of so important a victory as awaited him. 
But said the subordinate officers, " it is there." 
" I cannot see it," he said, " Fight on," At 
length they brought him the glass, which he put 
to his blind eye without better success than be- 
fore ; and thus he fought the battle through. The 
truth was, he did not wish to see the signal He 



44 liij-: cn.\iu' ui- 



hE, 



was opposed to it. So it is with many in relation 
to religion. If they examine it at all, they do it 
with their blind eye. They have an end to answer, 
like Nelson, which the truth will only subvert. 

Is it said that some infidels and skeptics are very 
respectable men ? I reply, the better their char- 
acter, the more dangerous they become. One 
who is gentlemanly, a good citizen, an advocate of 
temperance, education, and universal liberty, can 
do twice as much harm as an infidel of the Thomas 
Paine and Abner Kneeland stamp ; especially if 
he be a literary character, and is improperly invited 
to lecture before lyceums, and other associations. 
He can sap the foundations of Christianity so 
scientifically, and even religiously, as to give little 
ofi*ence. Many become contaminated by this means 
who would be disgusted with the same principles 
from other lips, and in other connections. 

Dear reader, be upon your guard. The fact of 
a man's being in the pulpit is no sufficient evidence 
that he is not an infidel. Nor is the fact that he 
professes to have benevolent aims. Infidels have 
generally claimed this. The famous Voltaire, and 
his associates, D'Alembert, Diderot and others. 



DANGEK FllO.M SKEPTICISM. 4.0 

eovered their designs by false titles and professions. 
They avowed their object to be the " happiness of 
the human raceJ^ They called Jesus the " Grand 
Master " of their order, and claimed for their sys- 
tem, that it was the "perfection of Christianity,^^ 
And to conceal their purposes the more fully, they 
instituted what they called " the pries fs order ^ 
Their pretence was to reform abuses, while in fact 
they waged war upon religion, and aimed to de- 
stroy not only the altar, but the throne. The 
Freethinkers of London assumed the name of 
*' Freethinking Christians,^ ^ and talked largely of 
Jesus and Christianity, but when closely pressed, 
they denied the Bible, the sacraments, prayer, and 
indeed almost every peculiarity of the Christian 
system. 

Nor are kind words about Christ sufficient evi- 
dence of orthodoxy. Rousseau said, " if the life 
and death of Socrates are those of a philosopher, 
the life a id death of Jesu^ Christ are those of a 
God." Shaftesbury declared himself a very " or- 
thodox believer, insisting that he faithfully em- 
braced the holy mysteries of our religion, notwith- 
standing their amazing depth." Bolingbroke 



46 THi: CHART or LIFE. 

said, " genuine Christianity is contained in the 
gospel." Woolston, another celebrated infidel, 
declared that " he wrote not for the service of 
infidelity, which had no place in his heart, but for 
the honor of the holy Jesus, and in defence of 
Christianity." Chubb went so far as to entitle 
one of his miserable tracts, "the true gospel assert^ 
6(i," and then went on disparaging that gospel, as 
before. Thomas Paine said " Jesus was Sivirtuoics 
and amiable man^ and that the morality he preached 
was of a most favorable kind.''* 

This has been the policy of infidels in all ages. 
Those of the present day are not a whit behind 
their predecessors in this respect. Neitner are 
they in their hostility to God, and to the grand 
provisions of his word. The ravings of Comeout- 
ers against the Sabbath, ministry, prayer, Bible 
and religious worship, are too well known to need 
exposure here. It would not be difiicult to quote 
a chapter of sayings from their various publications 
that would blacken the pages of Voltaire, or any 
other author extant. And they are not wanting 
m good words about Christ, the gospel and 
humanity. They understand their position, and 



DANGER FKOM SKEPTICISM. 47 

that their main principles will not be received 
without some modification. 

The same is true in regard to Theodore Parker. 
No man has written prettier words about Jesus and 
religion than he ; but they seem to be oflfered as a 
sort of an atonement for others of a difi'erent 
character with which they stand connected. They 
do not, however conceal the cloven foot of infi- 
delity, though uttered in the pulpit, and by a 
professed minister of the Gospel. Mr. Parker is 
so explicit at times, that he need not be mis- 
understood. The following may be taken as a 
standing exposition of his real creed. He says, 
*' I do not believe there was a miracle or ever will 
be ; every where I find law the constant mode 
of operation of the infinite God. I do not believe 
in the miraculous inspiration of the Old Testament 
or the New Testament. I do not believe that the 
Old Testament was God's first word, or the New 
Testament his last. The Scriptures are no finality 
to me. Inspiration is a perpetual fact. Prophets 
and Apostles did not monopolize the Father ; he 
inspires men to-day as much as heretofore. 

" I do not believe the miracidous origin of the 



48 THE CHART OF LIFE. 

Hebrew Church, or the Buddhist Church, or the 
Christian Church ; nor the miraculous character of 
Jesus. I take not the Bible for my master, nor 
yet the church ; nor even Jesus of Nazareth for 
my master. I feel not at all bound to believe 
what the church says is true, nor what any writer 
in the Old or New Testament declares is true ; and 
I am ready to believe that Jesus taught, as I think, 
eternal torment, the existence of a devil, and that 
he himself should, ere long, come back in the 
clouds of heaven. I do not accept those things 
on his authority, 

" He is my best historic ideal of human great- 
ness ; not without errors, not without the stain of 
his times, and, I presume, of course, not without 
sins ; for men without sins exist in the dreams of 
girls, not in real fact : you never saw such a one, 
nor I, and we never shall." 

Still, Mr. Parker is a public teacher, — often 
invited into our pulpits and halls to lecture our 
children, with how much propriety the reader will 
judge. Are we in no danger from this quarter ? 
Can we take fire into our bosoms and not be 
burned? The introduction of such men, to oux 



DANGER FKOM SKEPTICISM. 49 

Lyceums seems to be treason to God and truth. 
Infidelity has recently received a new accession 
of friends under various titles, to suit the stirring 
age in which we live. Phrenology has produced not 
a few. I should rather say, perhaps, has brought 
them out. Hating the truth and wishing to dis- 
prove it, many have seized upon this as an argu- 
ment, and plunge into fatalism. Geology 
has also been pressed into the service. Though 
not sufficiently advanced to prove any position very 
conclusively, it is considered ample authority foi 
the rejection of fundamental principles. The same 
is true in regard to " mesinerism,'" " clairvoyance,^* 
and " spirit knockings,'' so called. There are as 
finished infidels ranging under all 'these heads as 
ever lived. And it is remarkable that the advo- 
cates, operators, friends and professors of these 
novelties, if we except Geology, are generally 
infidels, and take sides against all that has been 
regarded as religiously " holy, just and good." 
They may not all acknowledge it, but many 
do and their practice proves it. Those who 
were formerly praying men and women are not so 
now, in any proper sense. They have found out 

some other way, and adopted a new system, in 

4 



50 THE CHART OP LIFE. 

which there is no hell, no devil, no day of judg- 
ment, no beginning, no ending, nor anything that 
need disturb the blackest rebel that breathes. And 
those who never were Christians, have found a 
hiding place for their harrassed and guilty souls. 
They have become philosophers, they think, and 
assume to know more than Moses, or Christ, or 
^he Apostles. 

Now, since such characters are found every where 
under one guise or another, and are always at work 
to undermine the foundations of truth, those who are 
not well established are in jeopardy every hour. If 
they stand where mightier men have fallen, it must 
be by their vigilance, and the grace of God. Be 
warned, dear reader, not to sleep when such foes 
are in the field. Let your freedom, and the love 
of God, your desire of happiness and heaven, 
keep you from being entangled in the wily nets 
which are being spread for your feet. If you 
should never fully adopt any of these novelties, 
they may neutralise your faith, and thus ruin 
you as effectually as though you were to become 
firm believers in them. Your only safety lies in 
the Gospel rule, " touch not^ taste not^ handle 
not. " 



CHAPTER III. 

OTTB SUSCEPTIBIIilTIES, AND THE MORAL FORCES 

OF THE GOSPEL. 

It is said that every thing in nature exists in 
pairs. Whether this be so or not, it is certain 
that in the divine economy things are admirably 
adapted to each other, — the eye to the light, and 
the light to the eye, and so on, as far as oui power 
of investigation will permit us to go. The same 
order is observable in the moral world. By an 
examination of the Human heart, it will be found 
to possess certain constitutional susceptibilities, to 
which the Scriptures present a happy adaptation. 
So that we are constrained to admit, that the 
author of the latter, well understood the former, 
and acted in the light of peculiar wisdom in 
arranging his means to the ends proposed. The 
object of this chapter is to consider several particu- 
lars of this fitness, and certain views and agencies 
abroad in the community, which are calculated to 
counteract its gracious design. 

The first point that claims our attention is the 



52 . THE CHART OF LIFE. 

fear of God. Fear is a painful emotion excited 
by the apprehension of some impending dangor. 
The fear of God implies a consciousness of guilt, 
and a solemn apprehension that he will punish us 
for our sins according to his word. Though not 
so high and benevolent a motive as love^ it is that 
which operates chiefly in bringing men to right 
action. " When the people of Israel saw the 
thunderings and the lightnings, and the noise of 
the trumpet, and the mountain smoking," they 
trembled " and stood afar off." They did not 
understand the phenomena. But Moses explained 
it to them thus : " God has come to prove you, 
that \a^fear may be before your faces, that ye sin 
not,^^ The object of this terrible display was, 
then, to make the people fear him above all beings 
and things, that they might obey his commands. 
Solomon recognises the same great power of fear 
where he says, " By the fear of the Lord men 
depart from evil," The Psalmist does the same 
thing in these words, " The fear of the Lord is 
the beginning of wisdom,'' Job exclaims, " Be- 
hold the fear of the Lord, that is wisdom ; and to 
depart from evil is understanding." 



OUR SUSCEPTIBILITIES, - 53 

Fear is a powerful, and when properly directed, 
a useful principle. Thus, '' Noah, moved hyfear^ 
prepared an ark," Having faith in the revelation 
God had made of what he would do, he was afraid 
of the results of disobedience, and grappled the 
gigantic undertaking of preparing an ark accord- 
ing to the divine command. Abraham was 
prompted by the same impulse to offer his only 
son a sacrifice to God, The Most High saw his 
purpose and was satisfied ; when a commissioned 
voice rung these approving words in his ears, 
" Lay not thy hand upon the lad, neither do thou 
any thing unto him ; for now I know that thou 
fearest God, seeing thou hast not withheld thy 
son, thine only son from me." St. Paul was con- 
strained by it to preach the Gospel. " Necessity, ^^ 
he said, " is laid upon me ; yea woe is unto me if 
I preach not the Gospel." He saw no other way 
to be saved, and the fear of woe enabled him to 
overcome all opposition and engage in the perilous 
work. 

It would be well if men had reached a higher 
virtue, — if they would act from the consideration f!| 

of justice, duty, and the love of God ; but they. 



34 THE CHART OF LIFE. 

generally, have not. Fear is the grand polict 
force of the universe. We believe it exerts more 
influence in restraining men from sin and prompt- 
ing them to discharge their obligations, than every 
other consideration. This is its philosophical 
effect, and unless powerful influences are intro* 
duced to counteract it, it will rarely fail of some 
degree of success. 

This idea suggests a reason for that part of the 
divine conduct which receives the severest critic- 
ism. We refer to God's judgment on nations 
and individuals. It is often asked " How a good 
God could drown the world," — " destroy Sodom 
and Gomorrah," — "cause the Sabbath breaker to 
be stoned to death," — " command one nation to 
slaaghter another," — " cause the death of Achan 
for a petty theft," and " strike down Ananias 
and Saphira for a lie ? " We answer, it was to 
show his displeasure at sin, and beget a fear of 
falling under its just punishment in all who might 
hear of these occurrences, that they " might not 
rebel against him." People, we believe, are often 
visited with dreadful calamities to show the living 
that sin \s not safe, and that it may not be practised 



OUR SUSCEPTIBILITIES. 55 

with impunity. Thus God did his great wonders 
at Jordan, and at the Red Sea, and on the doomed 
cities, "That all the people of the earth might 
know the hand of the Lord, that it is mighty, and 
that ye might fear the Lord your God forever.'' 
Josh. 4 : 24. The wisest of men long since wrote, 
" I know that whatsoever God doeth, it shall be 
forever, and God doeth it that men should fear 
before him,'' Eccle. 3: 14. For the same reason 
our heavenly Father has foretold what will be the 
certain result of sin in the most significant and 
impressive language, that men may jTear, and evade 
the threatened judgments by repentance and weJl 
doing. " He does not afflict willingly, nor grieve 
the children of men." 

Experience teaches the same important lesson. 
While other motives exert a powerful influence, it 
is evident that they are not sufficient. Men may 
eulogize human nature, and boast of their own 
magnanimity as they please, it is an unmistakable 
fact that society could scarcely exist without the 
restraint of this slavish principle. And it is not 
less certain that religion would become extinct 
were it entirely removed. David cried to God 



56 THE CHAKi OF LIFE. 

only when he was sinking deep in the mire and the 
clay of an horrible pit. The fearful jailor would 
know what he should do to be saved, because he 
had seen God in an earthquake vindicating the 
persecuted, and he was afraid. The multitudes 
who heard Peter preach, were pricked in their 
heart and cried, " Men and brethren what shall we 
do ? " So when Saul heard these alarming words, 
" I am Jesus whom thou persecutest, it is hard 
for thee to kick against the pricks," " trembling 2ind 
astonished,^^ he anxiously inquired, " Lord what 
wilt thou have me to do ? " And the repenting 
sinner has always been moved by a similar impres- 
sion, while the unbelieving and the fearless have 
rushed on to ruin. 

With a proper fear, the wicked man is enabled 
" to forsake his way, and the unrighteous man 
his thoughts." Feeling that he must repent or be 
cast off at last, and become the companion of the 
lost, he takes courage to " pluck out the right 
eye,' and " cut off the right hand " — expressions 
indicative of the abandonment of the most precious 
sins — that he may enter into life. Nothing but 
the fear of hell could induce him to do this. But 



OUR SUSUEPTIBILIIIES. 57 

** a dreadful sound is iu his ears," "terrors make 
him afraid )n every side," and he is constrained 
to fly to the "munition of rocks '' for safety. Yes. 
for safety ! This is the object. And God kindly 
permits it, though he deserves to be sought from a 
better motive. 

Now, if this be a just view of the subject, every 
thing which is calculated to destroy, or neutralize 
the fear of God, is opposed to our best interests, 
and should be resisted. It strikes directly at the 
root of our virtue and hope, and saps the founda- 
tion of all good practices, by paralizing the most 
efficient motive thereto, and giving unbridled 
license to all the sin-loving passions of our de- 
generate nature. It is well for us then to look 
at the various theories which solicit our confidence 
through this medium. How do they affect us ? 
Do they cry peace and safety without reform, 
and induce us to sleep over the awful subject of 
our destiny ; or do they point out the rocks and 
shoals of danger, and warn us to avoid them? If 
they coincide with revelation and prompt to vigil- 
ance, they may be true ; if not, they must he false* 

Hence, Atheism^ denying the Divine existence. 



58 THE CHART OF LIFE. 

and proclaiming the fear of God to be foolishnesSf 
is an enemy. It would blind us to all that is 
future, and have us take an awful " leap in the 
dark." Deism, admitting the divine existence, 
but denying the great truths of revelation, and 
Providence, which, as emenations from God, form 
the basis of fear, does the same thing, and is to be 
placed in the category of dangerous heresies. It is 
of little consequence that there is a God, if he has 
not spoken to us. Praise and blame are terms 
without meaning. "If I had not come and 
spoken unto them, they had not had sin." The 
simple being of God imposes no obligation. It is 
his command, his law, that makes sin practicable — 
sin ^ being the transgression of law. But the 
Deist in denying such a law, denies the possibility 
of sin, and, of course, the threatened conse- 
quences of i^ ; and as far as his theory is embraced, 
he removes all fear of future punishment, and all 
fear of God. Thus he confronts the teachings of 
the Holy Ghost, and throws his influence against 
God, the well being of society, and the souls of 
men. 

Universalism assumes to be less daring, and 



DAJSGER IKOM SKEPTICISM. 69 

more respectable. But how much better is its 
moral and religious influence than that of Deism ? 
While it concedes the Bible to be, in a certain 
sense, a revelation from God ; it denies many 
of its plainest and most potential truths. Espec- 
ially does it denounce the doctrine of future punish- 
ment, in plain contradiction of both the spirit and 
the letter of the whole volume. It assures the rebel 
that " all is well.^' He need cherish no fears — God 
is love, all will be saved, whether they repent or 
pray, or live honestly, or otherwise. Though the 
Bible declares that " the mcked shall be turned 
into hell," Universalists affirm that they shall all 
go to heaven. They deny, too, that any " shall 
go away into everlasting punishment,^ ^ though God 
has declared it in so many words ; and averred in 
the most admonitory tone, that " not every one 
that saith unto me Lord, Lord, shall enter into 
the kingdom of heaven, but he that doeth the 
will of my Father which is in heaven." And by 
argument and ridicule, they oppose repentance f 

and turning to God, as unnecessary and foolish. 
And when peo])le become concerned about theii 



60 THE CIlAilT OF LIFE. 

souls, and begin to turn to the Lord, they are 
among the first to oppose the work. 

Thus, making a life of sin safe, Universalism, 
as far as possible, destroys the fear of God, and 
every other healthful influence of truth, and of 
the Spirit. Like the vile seducer, it says, " come 
let us take our fill of [pleasure,] let us solace our 
souls with [sin,] for the good man is not at home, 
he is gone on a long journey." And " with much 
fair speech it causeth [many] to yield, with the 
flattering uf [its] lips [it] forceth them." Prov. 7 : 
18, 19. 

It is the siren song of Satan — the charm of the 
carnal heart — the very Upas to all Christian sen- 
timent and feeling. One of its former ministers 
was awakened to suspect its character, by observ- 
ing its fruits. The moment his people began 
to be serious and reform they left him ; and on 
the other hand, when Christians backslid and ran 
into sin, they would come to him. It is the 
antagonism of religion. It puts a quietus upon 
all religious concern, by denying all occasion of 
concern. Nothing, therefore, can be more danger- 
ous to the young than to come under its pestiferous 



OUR SUSCEPTIBILITIES. 61 

influence. We would most solemnly and emphat- 
ically admonish them to avoid it, as they would a 
deadly miasma. It may prove like a lighted 
match to a magazine. Rather, my friends, look 
up to God, and cleave to them who will encourage 
you to run in the ways of well doing. 

There are various other doctrinal and philosoph- 
ical errors which exert a similar influence. Indeed 
every principle, whatever its name or nature, that 
is calculated to weaken our confidence in the Bible, 
in its most obvious meaning, or in special provi- 
dence, is calculated to destroy the fear of God 
and relax its gracious influence upon our lives. 
We should regard all such sentiments, therefore, 
as an enemy and a curse, and resist them as we 
would resist a fiend from the nether world. 

Conscience is another means by which we are 
prompted to duty. We mean by conscience, that 
which impresses us with a feeling of obligation, 
by reminding us of the character and benevolence 
cf God, and of our indebtedness to him ; restrain- 
ing us from what he forbids, and urging us to do 
what he enjoins. This definition is not very 
explicit, but it is sufiiciently so, perhaps^ for our 



(j2 the chart of life. 

present purpose. The faculty of which we speak 
is universal, operating every where with more or 
less power according to circumstances. The reader 
knows what we mean. It has been his constant 
companion to the present hour, giving him pain or 
pleasure, as his conduct has been commendable or 
otherwise. It has attended him in the morning, 
and at evening, and in the night watches ; and 
has so deeply impressed him with his obligations, 
that he has been constrained to say at times, " I 
know what is right, and I ought to do it, I am a 
sinner that I neglect it — a sinner against divine 
light, and goodness, and justice ; and it is of the 
Lord's mercy that I am not consumed." Yes, 
reader, you can remember the time when you were 
thus arraigned at the bar of your own conscience, 
and plead guilty to the charges there preferred 
against you. And you are by no means peculiar. 
All men, sooner or later, pass a similar ordeal. 

This is a powerful agency. Many are more 
affected by the right and wrong of things, than by 
their consequence. Whether it arises from pride, 
or self-respect, or from x high moral sentiment, 
this is often the fact. Hence, some in relating 



OUB SUSCEPTIBILITIES 63 

their experience, say they embraced religion from 
a sense of duty, that is, this was a leading con- 
sideration in their decision. They believed that 
they owed just such service to God as he requires, 
and as people do not generally render. It is a 
noble sentiment, inspired and strengthened no 
doubt by the Holy Spirit, and it should be 
cherished. 

It follows, therefore, that every thing which 
impairs the influence of conscience, is dangerous 
to our spiritual interests and should be repelled. 
Such for instance, is the sentiment that there is no 
God ; or if there be, that he is not our Creator, 
and takes no interest in our conduct. Or, that we 
are mere machines^ acting by the force of circum- 
stances, and that we cannot act otherwise than we 
do, that right and wrong are conventional terras^ 
having only an imaginary distinction. To these we 
might add many other heretical assumptions, 
started by infidels and pseudo philosophers, who 
have been the curse of every age. Persons who 
really receive, and believe any one of these deadly 
errors, must, of necessity, cease to be affected 
with any sense of obligation to God, or any fear of 



64 THE CHART 01' JLIIE. 

his displeasure. Destroy the character of God aft 
a wise and Almighty Governor, or essentially 
change the nature of his government, or our con- 
nection with it, and the monitions ol conscience 
are at an end. O, how great the danger of tear- 
ing up the foundations of religion and good order 
by vain speculations ! 

Self-love is another element in the system of 
moral susceptibilities, which is entitled to our 
regard. We mean by it, in a word, a desire to be 
happy. Like conscience, it is constitutional, and 
therefore, universal. It incites us to that course 
of conduct which we judge will ultimately pro- 
duce the greatest amount of personal happiness. 
It is to this that infinite Wisdom appeals in the 
sacred records, and by his influences upon our 
hearts, when he refers us to the joys and benefits 
of religion, especially to the glory and happiness of 
heaven. And where this principle is strong, as 
it is in most persons, these appeals are powerfully 
effective. The weary and " heavy ladened " sinner 
is encouraged to duty by the hope of rest. The 
unfortunate and unhappy, believing religion to be 
a " balm for every wound,'* and a " cordial fo'* 



OUR SUSCEPTIBILITIES. 66 

every fear, " are induced to bear the cross which 
it imposes. Others are stimulated to obedience 
by the hope of eternal life, a life unembittered by 
sorrow. So that the world is positively made bet- 
ter by the great and gracious promises of " good 
things to come," especially when taken in connec- 
tion with their counterpart, the misery of sin, and 
the evils it threatens in the future. They take 
hold of the heart with a strong hand, and often 
mould the character into the image of the heavenly. 
Hence the soul-inspiring songs which adorn the 
psalmody of the spiritual and devout. They are 
the outgushing of that gratitude which swells the 
heart in the enjoyment of grace, and in the pros- 
pect of ineffable glory hereafter. 

As Christ, who for the "joy that was set before 
him, endured the cross," and despised the shame, 
so have many others. The hope of becoming 
Christians and going to heaven has proved as an 
anchor to the soul, sure and steadfast. It has 
holden them to duty under penitential suffering 
and cruel reproach, against the power of circum- 
stances almost resistless. Thus Moses "refused 

to be called the son of Pharaoh's daughter, choo»- 

5 



66 THE CHART OF LIFE 

ing rather to suffer affliction with the people of 
God, than to enjoy the pleasures of sin for a sea- 
son ; esteeming the reproach of Christ greater 
riches than the treasures of Egypt : for he had re- 
spect unto the recompense of reward,'^ And St. 
Paul says, " he that hath this hope in him, puri- 
fieth himself even as he is pure." The prospect of 
obtaining heaven prompts the sinner to take up 
the cross and follow Christ. 

But the foundation of this motive is also assailed. 
One assumes that " there is no heaven," and that 
it is "vain to serve God." Another, that heaven 
is not the reward of virtue, but the unconditional 
favor of the Creator settled upon certain individ- 
uals by his sovereign will, before and irrespective 
of their conduct. Others make it the inheritance 
of all men, both good and evil, while more suspend 
it upon terms which fall far short of the divine 
requisitions. 

Thus we are attacked in all directions. Every 
moral movement of a merciful God is confronted 
by the machinations of wicked men. He appeals 
to our fears ; but is met by the assumption that 
there is nothing to fear. The lie of the serpent to 



DANGER FROM SKEPTICISM. 67 

our common mother, contradicting God at this very 
point, has been reproduced in multiplied forms, 
and the hesitating sinner has been encouraged to 
sin with impunity. He appeals to oui consciences, 
our sense of right and wrong, and is met by the 
assurance that conscience is a deceiver, that right 
and wrong are distinctions without a difference. 
He appeals to our hopes, but these are dashed to 
pieces as a potter's vessel, and we are told to " eat 
and drink, for to-morrow we die ; " that there is 
nothing beyond this life, or if there be, it is fixed 
by a fiat which human conduct cannot affect. So 
that all the great motives which the Gospel brings 
to bear upon men to mould and adapt them to the 
destiny for which they were created, are counter- 
acted, and as far as possible, destroyed. 

We see, then, the circumstances in which we are 
placed, and the awful contingencies to which we 
are exposed. God has placed us in a position of 
eminent facilities. Not under the dreadful frown 
of Sinai, to be terrified by its thundering and 
lightnings, nor alone under the influence of Cal- 
vary, but midway between the two. He comes to 
us not with promises only, but wi :h threatening -— 



68 THE CHART OF LIFE. 

not merely to reveal heaven^ but hell also — not 
alone to charm us with hopes, but to alarm our 
fears, that by thus appealing to all the susceptibil- 
ities of our nature, he might induce us to resist 
the evil desires and prejudices of the carnal mind, 
and lay hold on eternal life. But where he has 
sowed good seed, the enemy sows tares. 

Do any ask how they shall separate the precious 
^rom the vile, among the multiplied theories claim- 
ing attention, we suggest the following as a safe 
practical rule : First, inquire what appears to be 
the bearing which the new doctrines will have upon 
your affections and habits. Of this you can judge 
without giving them a critical examination, by the 
general influence accompanying their presentation ; 
but especially, by marking the character and social 
relations of those who embrace them. The truth 
and tendency of sentiments, may, like men, be 
judged of by the company they keep. When a 
stranger is introduced as the friend and associate 
of some worthy acquaintance, we are satisfied. If 
he be the friend of such an acquaintance, it is a 
sufficient guarantee for his character. On the 
other hand, if it be said that he is the associate of 



OUK SUSCEPTIBILITIES. 69 

one known to be of a different stamp, no words of 
commendation can give confidence. 

So in regard to systems of philosophy and reli- 
gion. If persons of high and well established 
character favor them, it is presumable that they are 
not injurious ; but if their friends and advocates 
are of an irreligious, infidel, lawless, billingsgate 
class, whatever their professions of benevolence 
and humanity, it is certain either that such princi- 
ples are false and dangerous in themselves, or that 
their true character is misapprehended by those 
who propagate them. There can be no fellowship 
between Christ and Beliel. 

Should you be so well satisfied with the prelim- 
inaries, as to judge it expedient to investigate the 
subj ect, stop and inquire before you have gone far 
what effect the new views have upon your heart. 
If they lessen your anxiety to be holy, or your 
disposition to pray ; or if they weaken the founda- 
tions and motives of piety, so that sin is less 
alarming to you, and conscience less sensitive, you 
may be sure that they are not of God, and that 
they will injure you, whatever of wisdom, or en- 
joyment, or progress they may promise. He who 



to THE CHART OF LIFE. 

made the world knew what was in man when he 
sent forth his word to disciple all nations. Cir- 
cumstances have not essentially altered. Man is 
the same as formerly. His interests are the same, 
and the best way to move him to duty is the same. 
Never abandon, then, the old and well tried paths 
of religion for new discoveries, or the certainties 
of God for the peradventures of man. 

But, one inquires, ' ■ What is the difference ? All 
preach that we ought to be good. Infidels and 
Universalists do this as much as Baptists or Meth- 
odists. We should hardly know from their ser- 
mons and lectures but that they are Christians." 
The difference ? If they preach like Christians, 
then they are hypocrites, for they profess sentiments 
which Christians everywhere repudiate. They 
may teach morality, and temperance, and justice, 
much as others do, but these alone do not constitute 
religion. In matters of religion there is a striking 
contrast. They may say, indeed, that you ought 
to be good, perhaps, that you ought to be Chris- 
tians, but what do they mean ? That you should 
'' repent and be converted ? " That you must be 
"born again,'' of water and of the spirit? or be 



OUR SUSCEPTIBILITIES. 11 

justified by faith ? O, no, nothing of this ! They 
mean little more than that you should be respecta- 
ble citizens, and support their views. Repentance 
and the new birth they reject as fanaticism. 

There is some difierence also in the effect of 
their teaching. When did thei/ ever reform a sin- 
ner ? Whom have they induced to read the Bible, 
and pray more than formerly ? These are the 
direct results of evangelical preaching. We often 
see whole families and even neighborhoods turned 
as from the power of Sataa unto God — the vilest 
become " new creatures,'* as well as the moral and 
respectable. 



CHAPTER IV. 

NECESSARY PRECAUTIONS. 

How we may avoid the evils glanced a is a 
question of great practical importance. ' An 
ounce of prevention is better than a pound oi ure." 
A few precautionary suggestions cannot bi- inap- 
propriate. Allow me, therefore, to say first of all, 

Avoid Skeptical company. This may not always 
DC practicable. . The duties connected with business 
and consanguinity, may often require you to asso- 
ciate with those whose opinions and reasonings 
are dangerous. In such cases you will need to 
fortify yourselves by prayer and other means, and 
then depend on God to save you from the dread- 
ful whirlpool which threatens your safety. Pru- 
dence will also suggest that you spend no more 
time with such persons, not even with your father, 
than is just sufficient to discharge the obligations 
resting upon you. 

But in speaking of skeptical company, I refer 
particularly to making associates and companions 



NECESSAKY PRECAUTIONS. 73 

of such characters. Here you are permitted to 
select for yourselves. If you keep the company 
of skeptics, it is because you choose to do so, — 
you do it voluntarily. Of course you can neither 
ask or expect the divine protection. He who sees 
the end from the beginning commands, " Come out 
from among them, and be ye separate." 

On the same general principle I would advise 
that you avoid skeptical hooks and lectures. Why 
should you tempt yourselves to disbelieve God ? 
Why expose your souls to a malaria which has 
only bred moral corruption and death wherever it 
has gone ? Why sit down to hear your Maker 
vilified, or his great laws contemned ? The prin- 
ciples of our holy religion have withstood the 
criticism of ages. They have every where been 
salutary, producing love, joy, peace, long-suffering, 
gentleness, meekness,- their enemies being judges. 
Why not be satisfied, and reduce them to practice ? 
Why embrace sentiments which have only been 
mischievous wherever imbibed? As well might 
you try to improve the bread you eat by the inter- 
mingling of arsenic, and the water you drink by 
the infusion of nightshade. Bread and water are 



74 Tin: CHART OF LIFE. 

not more fully proved to be good for man, tban 
are the simple principles of the Bible. And the 
poisons named are not more fully established as 
hurtful to man when taken into the system, than 
are the errors of skepticism and irreligion. Why 
then hear a man lecture who will contradict God ? 
You would not sit down to hear your father insulted, 
nor would you read a book defaming his char- 
acter, or traducing his family. Knowing him to 
be unimpeachable, you would not thus become the 
allies of his enemies. 

This is the position in which God stands. His 
character and word are established. And you 
believe it. You receive the Bible as a revelation 
from God ; and religion as therein set forth, and as 
experienced by the most pious and exemplary of 
men, as the religion of heaven — "the wedding 
garment,'' the indispensable qualification for the 
" Marriage supper of the Lamb. " Why then 
expose your confidence to the assaults of skeptical 
and wicked men ? It is not right. It is like a 
reformed tippler trying the strength of his princi- 
ples, by visiting the haunts of his former revelry. 

Perhaps you will be solicited to examine " all 



NECESSARY PBECAUTIONS. 75 

sides," and this is well. But how^ iSot, we 
insist, by the reasonings of interested parties 
This is an endless task, and would result in 

" Confusion worse confounded." 

You may have no capacity for an undertaking of 
this kind, and might become the easy dupe of false 
principles. Error often finds able advocates. In- 
fidels are notorious for their tactics. They study 
nothing else. Their appeal is generally to the 
passions and prejudices of men, and not to their 
reason. The proper test to which we should 
bring all religions is that given by the Saviour, 
" Ye shall know them by their fruits. ^^ " Every 
good tree bringeth forth good fruit, but a corrupt 
tree bringeth forth evil fruit." You do not need 
to hear the argument. The question is not so 
much what the argument is, as what the system 
does. Does it convert men to God? Does it 
reform the vicious ? Is this its legitimate tendency, 
and does it really and permanently produce this 
result ? Or, is its tendency towards vice and irre- 
ligion ? Settle this matter of fact, and nothing 



76 IHE CIIAllT OF LIFE. 

further is necessary to determine its character, oi 
your duty. 

But you are not in doubt. You believe in (iod, 
and in revealed religion. Why try to doubt? 
Why expose yourself to a miserable sophistry which 
you may not be able to fathom ? It is a danger- 
ous experiment. You can not justify it. Avoid, 
then, I admonish you, avoid all skeptical books 
and lectures, with their authors and abettors, how- 
ever learned and popular, and especially while you 
employ the significant language of our Lord's 
authoritative formula of prayer, " lead us not into 
temptation, " 

I am aware that this advice conflicts with the 
practice of many good people, but it must not be 
modified. Their practice is wrong, unchristian, 
traitorous. To invite infidels to lecture at lyceums, 
and other literary associations, is an infidel act. 
To hear them is another. And yet this is the 
practice of almost every Christian neighborhood in 
New England. The names of Waldo Emerson, 
Theodore Parker and others of the same stamp, 
are as familiar in our Christian lyceums as house- 
hold words. Not a week passes during the lee* 



NE'JESSARY PHECAUTiONS. 77 

taring season, in which they do not parade their 
peculiarities before saintly parents, who mourn 
over the prevalence of infidelity, j,nd pray that it 
may be destroyed. And they do it by the invita- 
tion and appointment of those who call themselves 
Christians. Thus, infidelity is creeping into the 
Church under the cover of literature, as it has done 
in other countries and other times. And unless 
there is a change of policy, Christ will be crucified 
afresh in the house of his friends. 

Reader, you have a responsibility in this matter. 
If others will not respect religion, it is the more 
important that you should. If they have no 
qualms of conscience, you should have ; and though 
they may employ such lecturers, you should refuse 
both to hear and to pay them. It is our solemn 
conviction that the time has come for patriots and 
Christians to take a stand on this subject. In 
many places lyceums are the hot beds of universal 
skepticism. The spirit, purpose, and tendency of 
them are against vital holiness, and in favor of ZiJ- 
eralism, Fourierism, Spiritualism, Parkerism, or 
some other infidel system opposed to the funda- 
mental principles of Christianity, both in its reli- 



78 THE CHAKT OF LIFE. 

gious and civil aspects. And yet in ail, many 
truths are uttered. 

Read the Bible. Read it much. Read i1 
through in c ourse, that you may see and under- 
stand its connection, and the bearing of one part 
upon another. Many of the objections of infidels 
have their origin in a partial view of the subjects 
to which they relate. Perhaps they state a fact of 
Scripture, which, seen out of its proper connection 
and alone, seems unreasonable. The difficulty lies 
in the fact, that they state but a part of the truth. 
Bring out the whole, and it will vanish. We say, 
therefore, read the whole Bible, and think no part 
unimportant. Read its history, its biography, its 
poetry, its chronology, its prophecy, its parables, 
and whatever else it may contain. Study the 
whole, comparing Scripture with Scripture, and 
pray for divine illumination. 

You may be told that this is not sufficiently 
'' progressive^ Perhaps you will hear that supe- 
rior lights have risen, that science and art have 
made discoveries which throw the Bible into the 
shade. Possibly you may be referred to the de- 
velopments of the " spirits," and you may be 



NECESSARl? PRECAUTIONS. 79 

ridiculed as behind the times, — as going to mill 
with the " grain in one end of the bag and a stone 
in the other to balance it," because the fathers 
did so. You will be pointed to the invention of 
railroads, steamboats, telegraphic wires, animal 
magnetism and phrenology. And it is not impos- 
sible that you may be reminded of certain wise 
3nes who are so conservative that they " will not 
look at the new moon out of respect to that ancient 
institution, the old one. " And all this, as a sort 
of reflection upon religion for standing still while 
the world moves on with such velocity. But 
nevertheless, read the Bible, — read every word of 
it, and let vain man mock on. 

It is well to remember, too, that while men 
change, God remains the same. With him there 
is no progress, no improvement. His works have 
not advanced one step from the first. Notwith- 
standing the mighty march of art, the sun shines 
just as it did six thousand years ago. Bread is 
still the stafi" of life. Water is the same old-fash- 
ioned, insipid beverage it has ever been since the 
memory of man, and has not been supejceded. 

Now the same God who made these appropriate 



80 THE CHART OF LIFE. 

and unimprovable provisions for the body, made 
similar arrangements for our souls. He gave us 
marriage, a Sabbath, and ordained certain princi- 
ples of action, all adapted to our natures and neces- 
sities, and all conducive to our safety and happi- 
ness. He made these arrangements for man — for 
the race ; as he made the light, and the air, and 
water. While man is man, therefore, they cannot 
be altered without damage, and any attempt U 
improve them is to insult the wisdom of God, and 
wrong our own souls. Keep, then, to the old 
landmarks. Make the Bible the man of your 
counsel, and you will find it to be "a lamp to your 
feet and a light to your path ^ 

Such have been the views of the greatest and 
best men of all ages. We might give a chapter 
of testimonials of the highest character ; not the 
result of fancy, but of practical investigation and 
experience. There are men now li\ ing who claim 
to owe all they are to this mighty agency. It was 
by reading the Bible that they discovered their 
spiritual condition, and found the path of peace. 
They were enemies, sinners, infidels, miserable and 
lost to all human influence ; but the Bible arrested 



NECESSARY PRECAUTIONS. 81 

and saved them Its direct tendency is to civilize, 
reform, and elevate. It is God's great instrument 
of regeneration, adapted to all nations, aad which 
is to be read and known of all men. Like the stone 
in Daniel's vision, it is even now smiting the im- 
ages of false religions, and breaking them to 
pieces. And we have good reason to believe that 
it will roll on till it shall fill the whole earth. 

But this is not the efiect of infidel and other 
books, which come in collision with Bible princi- 
ples. We refer especially to the doctrines of the 
fall, human depravity, the atonement by Christ, 
the influences of the Spirit, repentance, the new 
birth, the day of judgment, and everlasting re- 
wards and punishments after death. Books and 
principles antagonistic to these and corresponding 
views, everywhere impair the force of conscience, 
and let loose the evil passions of the human heart 
to an extent that cannot fail to be noticed in the 
decline of public morals. If you ask for proof, we 
invite you to mark the difi'erence between Roman 
Catholic and Protestant communities. How 
striking ! In the former, though located in the 

very garden of the universe, you will see ignorance 

6 



82 THE CHART OF LIFE. 

superstition, idleness, crime, corruption, and disor- 
der ; in the latter, intelligence, neatness, industry, 
and every domestic and public virtue. The reason 
of this difference is that Catholicism is a modifica- 
tion of heathenism, and possesses no life or light. 
Wherever it goes it carries the blight of disease 
and death, because it excludes the Bible. Protes- 
tantism carries an open Bible, and insists that 
every man should read. Thus it creates a faith 
and conscience in accordance with the will of God 
and our own best interests — a conscience which 
impels to virtue, and restrains from all moral evils ; 
and though not always regarded, is more eificient 
in preserving order, and promoting the happiness 
of society, than all other forces put together. 

You will arrive at the same conclusion by look- 
ing about your own neighborhood. Who are your 
best citizens ? Those who have been brought up 
most religiously, and read the Bible most. Who 
are your worst ? Those who read the Bible least. 

We may farther observe, that when one ceases 
to read the Bible, he begins to decline in his habits, 
while even an infidel shows signs of improvement 



NECESSARY PRECAUTIOiS'S. 88 

tlie day he begins to read that book with proper 
attention. 

It is important for you also to read some well 
arranged system of argumentation demonstrative of 
the divine authority oj the Bihle. There are many 
evangelical works of this character, of various 
sizes and styles of composition, both simple and 
elaborate. A thorough knowledge of some one of 
these books will be of great service to you. It 
will save you unutterable trouble in after life, and 
prepare you to meet the various objections which 
you will be obliged to hear. Besides it will 
greatly enhance the pleasure of reading the Scrip- 
tures, as it will strengthen your confidence in 
them, and give you an influence among those with 
whom you may mingle. 

Read other good hooks, especially such as explain 
^he Scriptures. The biographies of good men, 
giving as they do the facts of experience, are also 
very useful in this connection. One fact is worth 
many arguments. Tell me that a certain course 
of conduct will produce a given extraordinary 
result, and I doubt. Reason upon it never so log- 
ically, and still I am not satisfied. But let me 



84 THE CHART OF LIFE. 

know that different men have tried the experiment, 
and that in every case the specified result was 
attained according to the proposition, and my 
doubts vanish. How can I doubt against experi- 
ence ? Is it said that some have had no such expe- 
rience ? We admit it ; but this proves nothing 
against our position, for the reason that they have 
never performed the proper conditions. The testi- 
mony of ffty men that they never saw London is 
no evidence against the testimony of one man, who 
says that sailing in a certain direction he made the 
port and enjoyed its comforts. Much less is it any 
evidence against the testimony of multitudes, all 
indeed, who have sailed in the same direction, and 
the same distance. Nor is the want of experience 
in some men any evidence against the experience 
of others, since they have not submitted to the 
terms by which that experience is secured. 

The faithful biographies of good men, are evi- 
dence to the point. They exert a powerful influ- 
ence wherever they go. And they often go where 
argumentation is rejected, and make a deeper 
impression than the profoundest logic. Hence the 
Saviour commanded " Let your light so shine 



NECESSARY PRECAUTIONS. 85 

before men, that they may see your good works, 
and glorify your Father which is in heaven/' This 
kind of practical argument has saved many from 
the vortex of infidelity. They have heard so much 
against the truth, and seen so many unworthy 
examples among its advocates, that they have been 
tempted to reject the whole as a miserable fabrica- 
tion, and have only been restrained by the piety of 
a kind mother, or sister, or other friend. They 
have often been heard to say, "I do not think 
much of religion, but I do believe my father was 
a Christian, and has gone to heaven." And the 
same conviction of its truth is indicated by the 
alarms and endeavors of those who appear the 
most skeptical, when they find themselves in immi- 
nent danger. 

It will oe well for you, too, to compare the influ- 
ence of religion with that of infidelity on individ- 
uals and society in general. The language of 
religion is, "be just," "be merciful," "swear 
not at all," "remember the Sabbath day to keep 
it holy," " thou shalt not steal," " t.iou shalt not 
kill," " thou shalt not bear false witness." And it 
urges these commands by the highest considera* 



86 THE CHART OF LIFE 

tions of eternity, and accompanies them by an 
influence which prompts to duty. If men, there- 
fore, are not what they ought to be, it is not the 
fault of the Bible, or the other appliances of reli 
gion. It is chargable alone to then- disregard of the 
most solemn convictions. But many do submit and 
obtain salvation. They are the salt of the earth, 
and the light of the world ; while more are 
restrained from evil and are morally better than 
they would be under any other system. 

But what is the influence of infldelity ? Taking 
away all the higher, and only efiective motives of 
virtue, it leaves the passions to run riot. Its ten- 
dency is, therefore, to envy, jealousy, hatred, vari- 
ance, and every other " vile afiection." It makes 
men ill-tempered, savage, unsocial, and devilish. 
Look at its operations in the French Revolution. 
It encourages vice, by denying its punitive results, 
and laughs at penitence and prayer, as indications 
of mental weakness and irresolution. Thus it is 
equally the enemy of God and man, and leads to 
the ruin of all that is lovely and of good report. 

Finally, dear reader, make religion a personal 
business. Suomit to its requisitions, and thus test 



NECESSARY PRECAUTIONS 87 

.'ts trilth. You may learn more in tb^s way in a 
few (lays, than it is possible to learn by any other 
means. Only follow its instructions, and you shall 
" know of the doctrine whether it be of God. " A 
few faint prayers will not suffice. You must strictly 
follow the divine directions. You cannot compro- 
mise the matter, and do something else instead of 
what God enjoins. Naaman would have preferred 
the waters of Damascus to those of Jordan, and 
really thought them preferable, but they would not 
answer. God had prescribed the waters of Jordan, 
and Naaman must follow directions or die. So, 
Saul of Tarsus might have preferred some other 
advisers in his blindness, but God saw it best for 
him to be relieved by the agency of the very men 
whom he was persecuting. And the sinner has 
^reat aversion to humiliation, repentance, and 
prayer, but God requires these at his hand, and 
will not accept of any substitute. 

See, then, that you come fully up to the terms, 
that you do every duty. " Bring all the tithes 
into the storehouse, " and prove God therewith, 
and see' if he will not pour you out a blessing. 
If be should do 80, if you should obtain the fruits 



M THE CHART OF LIFE. 

of the Spirit promistd, you may know that the 
Bible is of God, and religion a divine reality. It 
will go further to convince you than all the rea- 
soning in the world. And such will be the result 
if you use the means properly. 

This is no new method of demonstrating the 
truth. Elijah adopted it in his contest with the 
prophets of Baal. Single handed and alone, he 
entered the arena with four hundred andjifty men. 
He knew that God would vindicate his ow^n char- 
acter ; and he did so, and extorted the confession 
from the people, " The Lord, he is God, the Lord, 
he is God." Gideon, too, who had reason to be- 
lieve that he was called to a very important work, 
asked for a sign, which he obtained, and which 
convinced him that he was not deceived. Had 
he turned away from God and consulted logic, and 
history, and philosophy, and the witches, he would 
probably have arrived at conclusions more in 
accordance with his taste. But bringing the case 
directly to God, he received such evidence as pre- 
cluded all doubt. 

Our heavenly Father has shown his approval of 
this mode of testing the truth in various other in- 



NECESSARY PRECAUTIONS. 89 

etances. When Israel had forsaken his ordinances 
and sunk deep into infidelity, insomuch that many 
said " it is vain to serve God," — " called the 
proud happy," and promoted wicked men to sta- 
tions of honor and power, he challenged them 
to prove him by bringing in the tithes, and doing 
the duties required by the law. And, we may 
add, that whenever they did so, he indeed opened 
the windows of heaven and poured them out 
a blessing. He convinced them of his being and 
providence in a most wonderful manner. And 
thus he deals with all who submit themselves fully 
to him. They may not be able to comprehend 
much less to state the evidences of Christianity as 
detailed in books, but still they believe with 
unwavering confidence, as did Gideon, and as the 
multitudes who saw the fire of God come down 
from heaven, and consume the sacrifice of Elijah. 
This kind of evidence has two advantages. 
First, it commends itself to the sensibilities as 
well as the intellect, and is therefore more con- 
vincing than any other. And Secondly, it is avail- 
able to all, whereas other kinds are not. One who 
cannot read, may test the truth of religion in this 



dO THE CHART OF LIFE. 

manner, and be satisfied, while the most learned, 
who limit themselves to other processes, may be 
vexed with infinite doubts. And there is still 
another advantage, which should not be over- 
looked, viz, it never fails of producing conviction, 
while the strongest reasonings of men often do fail. 
Thousands never have seen the force of the argu- 
ment, and never will see it while they live, who, 
were they to repent and come to Christ, would feel 
the power of the new birth, and " know the truth," 
by a most happy experience. 



CHAPTER V. 



SOCIAL HINDEBANCES. 



Theke are other hinderances to piety not less 
dangerous tlian those to whicli we have alluded 
in the foregoing chapters. Many who are free 
firom skepticism, who most cordially embrace 
evangelical views, still live in neglect of the " one 
thing needful. " Something restrains them. What 
it is, we may not be able to divine specifically, as 
people are affected by different circumstances. But 
one prevailing cause is to be found in the temper 
and habits of others under whose influence they 
happen to fall. Thus the chief rulers believed on 
Christ in their hearts, but because of the Pharisees 
they did not confess him, lest they should be put 
out of the synagogue. And many believe on him 
now intellectually, who make no profession, and 
perform no religious duty, lest some evil should 
result from it, which they are not prepared to meet. 



92 THE CHART OF LIFE. 

They are as effectually kept from Godj as though 
they were atheists. 

" They know their duty, but they do it not." 

One promii.ent hinderance is the prospect oi per- 
secution, Romanists, particularly, are afraid of 
being forsaken by their friends, and assassinated. 
And they have reason to be. The experience of 
the few who have tried the experiment in Massa- 
chusetts, to say nothing of other States, is demon- 
stration upon this point. It was no longer ago than 
yesterday that we learned the locality of a poor 
girl who was decoyed away several months since 
into a distant State on account of becoming a 
Protestant. The conduct of the parties concerned 
is known to but few, and for prudential considera- 
tions will not be published at the present. But 
we may say it was worthy of Romanism in its 
bloodiest days. Indeed, it was conceded by 
one involved in the case, that they, " the Cath- 
olics would kill her^'^ rather than " that she 
should be a Protestant." And this is by no means 
an isolated case. We have been personally 
acquainted with several others, where the dogs of 



SOCIAL tLlNDEKANCES. 93 

pojtseciition were set upon young believers to liunt 
them down, and worry them back to the " mother 
of abominations, ''^ And these things are known 
and circulated among Catholics to intimidate others 
from renouncing idolatry, and embracing the cross 
of Christ. 

Children of infidel and irreligious parents often 
find themselves in a similar dilemma. Not that 
their lives are exposed, for death is seldom threat- 
ened in this quarter ; but they are menaced with 
inflictions at which nature recoils. And if they 
embrace religion, they are obliged to forsake father 
and mother, and all earthly prospects. 

The duty of children in these circumstances is 
plain but painful. They must make the sacrifice. 
Says the Saviour, " He that loveth father or 
mother more than me, is not worthy of me.'* 
" Whosoever doth not bear his cross and come 
after me cannot be my disciple." But he adds, 
" He that loseth his life for my sake shall find it.'* 
" And every one that hath forsaken houses, or 
brethren, or sisters, or father, or mother, or wife 
or children, or lands, for my name's sake, shall 



94 THE CHART OF LIFE. 

receive an hundred fold, and shall inherit everlast- 
ing life.'' 

The evils experienced are often far less, and the 
pleasures of religion far greater, than were antici- 
pated. Many have been greatly surprised to find 
how promptly God redeems his promises. 

An adopted daughter of vain and frivolous 
parents, who were calculating to leave their estate 
to her use and behoof forever, having her attention 
directed to the subject of religion, was induced to 
seek it with all her heart, among a people who 
regard it as indispensable to salvation. But the 
parents demured, and commanded her to desist. 
She reasoned with them, but to no purpose. Their 
minds were made up, and she must abandon the 
pursuit, or leave their house. Here was a crisis 
What course to take was the all-absorbing ques- 
tion. But she was not misled. After much delib- 
eration and prayer, she decided to persist in hei 
new course, and cast herself upon the orphan's 
God. She did so and was disowned ; but when 
father and mother forsook her, the Lord took hei 
up and gave her an hundred fold, with a cheering 
prospect of everlasting life in the world to come. 



SOCIAL HIXDERANCE^. 95 

She was encouraged to this course by the exam- 
ple of a child, the daughter of a reckless father. 
In a time of revival in the city of Hartford, Ct., 
the little girl went forward for prayers to the 
mourner's seat. The father hearing of the circum- 
stance, threatened to punish her if she should do 
it again. After pondering the matter well, she 
came to the conclusion that as children are required 
to obey their parents only *' in the Lord,'' she was 
at liberty to disobey in a matter so obviously at 
variance with His commands ; and therefore, with 
many fears, she ventured again, and found peace 
in believing. Her father was at the door and saw 
all that occurred. The preacher being informed 
of these circumstances, asked her if he should go 
and speak to her father, to which she objected, 
saying that " he was very wicked, and would 
strike him." Nevertheless, he went and told him 
that his daughter was at the altar, and invited him 
to accompany her. To the surprise of all who 
knew him he did so, and was a penitent at the feet 
of Jesus. The sight of his eyes had affected his 
heart. He knew his daughter was right, and that 
he was wrong. He knew that he had afflicted her 



96 THE CHART OF LlJj'E. 

by his cruel interdiction, while she was striving to 
obey God, and save her soul. I need not say that 
he remembered his threat only to regret it, and 
became as great a help to his child in running the 
Christian race as he had been a hinderance. 

Thus by a kind but courageous course of obe- 
dience to God, children often become angels of 
mercy to parents who have remained inexorable 
under all other agencies. Instead of removing the 
dreaded obstacle from their path by the stroke of 
death, God converts it into a blessing and a com- 
fort. The frightful " serpent " becomes a staff in 
their hands. The frowning, sneering, maddened 
parent is subdued, humbled, transformed, and 
made a new creature in Christ Jesus, by the 
decision of the child, and another proof is given 
to the adage, that it is better to obey God than 
man. 

One of the most affecting illustrations of this 
point is found in the following narrative. 

As two young men were about parting, after a 
term of considerable intimacy at school, one said 
to the other, " Come, Edward, before we part 
relate some striking incident of your life." Drop- 



SOCIAL HIXDERANCES. 97 

ping his eyes, and assuming a think ng posture, 
*' Nothing special," said Edward, " occurs to me, 
unless it be the circumstance of my conversion." 
" That is just the thing," said the other, when 
Edward related in substancQ what follows : 

" I was the son of infidel parents in the town of 
— — . At the age of sixteen years my father 
sent me to a neighboring town to school, and in 
order to keep me away from all religious influence, 
obtained board for me in an irreligious family. 
Becoming dissatisfied with my situation, I took the 
liberty of changing my place without writing to my 
father. Here I attended family prayers, and often 
felt very serious. On going home, my father asked 
me about the family, and especially about their 
religion. I told him I believed they did pray in 
some parts of the house, but it did not trouble me. 
So I returned without objection. But I had not 
been there long before I became deeply impressed, 
md was induced to seek the Lord with all my heart. 
Finding favor with Him, as I believed, I wrote to 
my father, stating what had taken place. This 
enraged him exceedingly, and he wrote for me to 
come directly home. I accordingly went. At first 



98 THE CHART OF LIFE 

he flattered me. The next measure was to get up 
a cotilion party for my special benefit ; but I had 
no disposition to attend it, and so I went to a class 
meeting. The next morning my father came into 
my room very early with a large whip in his hand, 
and told me if I ever went to another class meet- 
ing, he would punish me with that whip till I 
should be satisfied to let religion alone. This was 
a sad trial. I knew he meant all he said. But 
after much prayer and meditation, I concluded to 
hold fast my integrity and trust in God. Accord- 
ingly, I attended the next class meeting, after 
which I walked into the grave yard and spent sev- 
eral hours in prayer. 

The next morning, my father said he would 
settle with me after breakfast. Accordingly he 
ordered me to go to the barn. I ^>ent. He told 
me to take ofi* my coat and jacket. I did so. I 
then said, " Father, you are a judge. Is it your 
custom to condemn criminals without hearing 
them ? " No, but what can you say In defence of 
your conduct ? I then commenced to tell him what 
the Lord had done for my soul, and to reason with 
him. I had not proceeded far, before I observed 



SOCIAL HINi^ERAXCES. 99 

tli:it h? trembled. Directly the whip fell from his 
band. I picked it up and gave it to him. When 
I had done, and submitted myself to his power, be 
left the barn. I soon returned to the house and 
afterwards went out to pray, when I saw him 
sitting among the trees in pensive mood. At 
dinner he was absent. Evening came on, and still 
he had not returned. My motJier was alarmed, 
and desired me to look after him. I went to the 
spot where I saw him in the morning, and told 
him that mother was alarmed and wished him to 
come home As he entered the house he asked 
mother if she would seek the Lord. He then 
turned to my only sister, Jane, and asked her if she 
would seek the Lord, saying Edward will pray for 
us. We then knelt and I prayed. My father 
followed, then my mother and sister ; and thus we 
agonized before God. At length, one after the 
other, they all found peace in believing, when 
we arose from our knees and found that it was 
morning. " 

One year after this, Jane died in the Lord. Soon 
the parents followed, full of joyous hope of ever- 



100 THE CHART OF LIFE. 

lasting life;^ and Edward became a faithful ministei 
of Chrst. 

lieader, let not the unbelief of your parents keep 
you from God for a moment. Remember, that he 
will sustain you under all trials, and will make a 
way for your escape. Remember, too, that you 
may be the only individual in the universe who 
can bring your parents to God. You may do it. 
O, delay not another moment. 

It not unfrequently happens that husbands 
undertake to restrain their wives in a similar way. 
But a greater abuse of conjugal authority could not 
be named. The commands of God are paramount. 
Parents and husbands have authority, but not to 
repeal the laws of their Maker. They may not 
prohibit what He enjoins, and it is sin to obey 
them in disobedience to Him. And yet how often 
do we hear it said " I would be a Christian but 
my husband is opposed. " "I wish to be bap- 
tized and join the church, but my husband had 
rather I would not. " " I go to the theatre and 
the dance, because my husband wishes me to go. " 
Yes, woman, but this excuse will not answer. 
You sin against God every time you do this act. 



SOCIAL HINDEBANCES. 101 

V our kusband cannot answer for you in the day of 

judgment. You ought to be a christian, though 
he should cast you off forever ; and you must be, 
if you would be accounted worthy of eternal life. 
Your present course is the greatest unkindness to 
your husband of which you could be guilty. He is 
blinded, it may be, by the cares of the world, by 
irreligious training, or by false views. He needs 
your good counsel and examples, your prayers and 
sympathies. He needs to have you enjoy reli- 
gion, just as you really feel it to be your duty. 
Nothing would do him so much good, and in this 
way he may be saved, and perhaps in no other. O, 
do not ruin him by a foolish fear of giving offence. 
It is the very height of unfaithfulness, — it is cruel. 
Should you become a christian, there is little 
doubt but that he would imitate your example. 

Another class of social hinderances is found iji 
a trifling y jocose spirit, which turns serious things 
to ridicule. It is a prevalent evil, and exerts a 
powerful and wide-spread influence. Those who 
cherish it, do so generally from a foolish ambition 
to pass for wits, and make others laugh They 
rack their brain to say some " funny '^ thing, 



102 THE CHART OF LIFE. 

and, to carry their point, often assail religion and 
religious people in a most unfair and abusive man- 
ner. They must excite the laugh cost what it may. 
Hence they relate fali;e and ludicrous anecdotes, 
reflecting upon religious people, till they come to 
believe them ; and ridicule divine things agains* 
their own convictions of truth and right, till they 
persuade themselves that they deserve to be ridi- 
culed. Besides hindering others, they throw a 
stumbling block in the way of becoming Christians 
themselves. The thought that they have made a 
mock of religion, its friends and developements, 
especially its gravity, will be the greatest impedi- 
ment which they will meet, and the last to be over- 
come. We have no doubt that many would become 
Christians, had they not laughed so much at others. 
Their own foolish jests haunt them, and without 
vigorous resistance, will prove their tormenters 
forever. 

But the influence of trifling with this subject is 
not limited to those who practice it. Persons who 
patronize the joke, and join in the laugh, share 
largely in the results. Their first inclination to 
repent will be resisted by the thought of the 



SOCIAL HINDERANCES. 103 

reproach which they will be called to suffer. Saul 
of Tarsus found it much more difficult to embrace 
the cross than he would have done, had he never 
opposed it He could much more easily have sub- 
mitted to be taught by the poor disciples, had he 
not despised and persecuted them. He had so com- 
mitted himself against Christ and his friends, that 
nothing short of a miracle could have brought him 
to the course which he adopted in becoming a 
Christian and an Apostle. 

People who join in light and frivolous conversa- 
tion at the expense of religion, know not what they 
do. They neither appreciate the sin nor the danger 
of their conduct. But they will realize both when 
God opens their eyes. Then they will see the 
magnitude of their folly, — that they have com- 
promised character, a good conscience, and the 
happiness of heaven. And all for the miserable 
pleasure of being thought *' smart ; " in a word, 
for the pleasure of making yboZs laugh. They will 
see, too, that they have injured the " little ones " 
of Christ's flock, whom they should have cherished 
and encouraged ; — that they have retarded a 



104 THE CHAKT OF LIFE. 

cause which they should have promoted, an4 
insulted him to whom they are most indebted. 

Such are the instincts of the carnal mind, that 
religion is early reproached. The young are not 
long neutral. They soon take sides for Christ or 
against him. If they do not pray they will be 
likely to mock ; though perhaps not in the worst 
sense of the word. But they will look at religion 
in some of its aspects, with derision, so that the 
friends of Christ will be injured. This circum- 
stance, however, should restrain no one from duty. 
To he right is much more important than to be 
thought so. With the approval of God and a good 
conscience, it will matter little what your former 
associates may think. Besides, you may have this 
for your comfort, that whatever they may say, they 
will really respect you for your conduct. Colton 
has well said, " The truly great, consider jfJrs^, how 
they may gain the approbation of God ; and 
secondly^ that of their own conscience ; having done 
this, they would be willing to conciliate the good 
opinion of their fellow-men. But the truly little, 
reverse the thing ; the primary object with them 
is to secure the applause of their fellow-men, and 



SOCIAL HINDERANCES. 105 

having this, the approbation of God and their own 
consciences may follow if they can.'* 

Many are restrained from becoming Christians 
by their covetousness. They are anxious to get 
rich, and contrive in all possible ways to "save/* 
Some are too proud to appear at church in the 
clothing which their avarice will allow them. 
Others are kept away by the thought of paying 
peio-rent. They cannot afford to hire. More 
dread the contribution box or subscription paper. 
Hence, having too much pride or self-respect to 
attend wholly at the expense of others, they will 
not go at all. Thus, by their love of the world 
they heathenize themselves in the midst of Chris- 
tians. How dreadful their condition ! To sell 
the soul and eternal life for a few paltry dollars, 
which they may never need, is a degree of folly 
for which language affords no adequate expression. 

Many are covetous for the sake of gratifying their 
pride. They care little for accumulation. Their 
ambition is to dress finely, and live in style. Oth- 
ers have a strong passion for amusements, and 
spend all they can get at the theatre, in the ball- 
room, and other places of fashionable resort. Or, 



106 IlIK CHAllT OF LIf E. 

they have a fancy for expensive riding, and ofhei 
sports and recreations, which they can ill afford. 
To meet these expenses, they are obliged to cur- 
tail elsewhere ; and where can they begin more in 
accordance with the carnal mind, than at the 
church ? Ask them to buy a pew, or hire a seat, 
or to contribute to erect or repair a house of wor- 
ship, or to pay the preacher, or to meet any othe? 
expense of religion, and you are met by a prompv 
" I cannot afford it.'' " Religion costs too much ! " 
But why can they not afford it ? Simply because 
they wish to spend every dollar they can get to 
gratify their pride and evil desires. They rather 
pay for a vulgar performance, than for preaching, 
for a seat in the theatre, than for one in the church. 
The plea that they cannot afford it, amounts to 
this, namely, that they care more for their present 
worldly gratification, than for the infinite concerns 
of the soul. Thus they reject the institutions of 
religion altogether, or float around from church to 
church, occupying a free seat here and there, but 
every ^here resisting the Holy Ghost against them- 
selves. Poor souls ' How little they consider 
what they are doing ! By practicing these moral 



SOCIAL HIXDERAXCES. 107 

j^ymnastics, they grow stout in sin, and ripen fast 
for perdition. We pity them ! Especially do we 
pity the woman who is wedded to such a husband, 
and the children who are trained under such a 
regimen. 

There are others in this general class who are 
entitled to more respect. They go to church, and 
submit to the unavoidable expense of doing so. 
They, however contribute no more than is neces- 
sary to keep up appearances. They try the market, 
and are apt to buy the cheapest, without being 
very scrupulous as to the quality. If awakened, 
and urged to duty, the question arises, "how will 
religion affect my financial interest?" Every 
thing turns upon this point. Their estimates are 
made out upon State- Street principles. Hence, 
when they find that religion is likely to interrupt 
their idolatry^ as in the case of the rich young man 
in the gospel, they " go away sorrowful." They 
desire it, but cannot aff'ord to pay the price. They 
are, perhaps in unjustifiable business, and wish to 
continue it. Or, if not, they fear that some of their 
customers will leave them. Possibly they appre- 
hend that becoming religious, they will be expected 



108 THE CKAJil OJb LIFE. 

to give more to benevolence, and to meet cuireni 
expenses; they therefore stand off, and wait tiH 
they can have salvation on easier terms. 

Reader, are you one of this class ? O, think of 
what you are doing ! You are bartering your soul 
for worldly gain. Planting your dying bed with 
thorns, for money ! yes, for moistet ! What is it ? 
What can it do for you ? Think of it ! Think of 
a dying hour ! — Of heaven sold for silver ! — Of 
everlasting sorrow ! Here is your danger. Som© 
resort to the bowl, — others to the gambling table ; 
but the love of money is the fatal rock upon which 
you split. O, break the dreadful spell ! Sooner 
starve than get your bread by sin ! To live on 
the sufferings of others, is inhuman ! If you 
must curtail, do so, but do not "roi God^ — Do 
not stultify and brutalize your own souls. You 
had better toil a little longer, or dress a little less 
fashionably, or be more economical in your diet, 
and amusements. " What shall it profit a man, 
if he shall gain the whole world and lose his own 
soul ? " 

We have referred to pride in a single aspect 
only. Its influence in other connections in deter- 



SOCIAL HINDERANCES. 109 

ring people from becoming religious, is powerful 
and wide-spread. For some reason real religion 
is regarded by many as disgraceful. It has been 
so regarded by the wicked in all ages. Pride re- 
jects it, and refuses to confess and sue for mercy. 
Many who really feel its necessity, will not comply 
with its conditions. They know their duty, but 
self- adoring pride restrains them from doing it. 
Christ comes to them through some unpopular 
sect^ and demands their hearts. He commands 
that they come out from the world, and follow him. 
They understand the requisition, and are almost 
persuaded to submit ; but pride resists it. The 
contest is often sharp and the issue doubtful. The 
sinner feels that something must be done, and yet 
he is unwilling to do just the right thing. At 
length a compromise is suggested, and he turns 
away to other teachers^ and other ybr?w5, where less 
humiliation is required, and settles into a lifeless 
system in the vain hope of gaining the end without 
the proper means. This change of position does 
not change the heart. Christ required him to take 
up the cross ; but he has evaded it, and is the same 
Binner that he was before. His attempt to climb 



110 THE CHART OF LIFP:. 

into heaven some other way, to accommodate his 
pride and self-conceit, will not succeed. " Except 
a man be born again, he cannot see the kingdom 
of God." 

Prejudice is another source of danger. Few 
escape its influence. No state of society is free 
from it, and especially in relation to religion. 
Even under the best examples and instructions, it 
presents a formidable obstacle to right action. Its 
power over the Jews, in relation to Christ, is but a 
fair illustration of its general influence. The early 
Christians were also luted and persecuted by it, 
even unto death. The fact that they struck out 
upon a new course of life, and brought strange 
things to the ears of the people, was insufferable. 
Prejudice could brook no such invasion. Their 
perfect harmlessness of life was no protection. 

Thus, many of the present day condemn religion 
without giving it a hearing. They reject it "at 
sights'" from sheer prejudice. No matter what it 
teaches, or what are its vouchers, they will not 
regard it. Their education has been such, or they 
have suffered themselves to be so duped by false 
reports and ridiculous anecdotes and jokes preju- 



SOCIAL HINDEllANCES. HI 

dicial to religion, that they have a sort of mono- 
maniac aversion to the whole subject. They can 
believe anything against religion without evidence, 
but nothing in its favor, though supported by the 
strongest evidence. They will not, therefore, 
examine the subject. They " will not consider,'^ 
They shut their eyes against the light. They will 
neither read nor hear in any way to get good, but 
hardening themselves in pride and prejudice, they 
rush on, reckless, to perdition. 

Doctrinal differences among Christians are some- 
times made an excuse for neglect ; but it will not 
avail. That genuine Christians differ on various 
minor points, is conceded. In the great essentials 
of religion, however, they are remarkably united 
The being and attributes of God, the divine author- 
ity of the Scriptures, human depravity, redemption 
by Christ, repentance, faith, regeneration, baptism 
and the Lord's Supper, are some of the fundamen- 
tal points upon which they harmonize with singular 
affinity. 

Whether their differences are on the whole, an 
evil, is a question. It is certain that they form no 
valid objection to Christianity, since, great as they 



112 THE CHART OF LIFE. 

are they are far less than their agreements, or than 
are the differences to be seen among the enemies 
of religion. Infidels agree in one thing only, 
namely, in opposing God and all that is religiously 
good. One part claim to be Atheists, another 
style themselves Deists, another. Pantheists, 
another. Spiritualists, and so on to the end of the 
alphabet. The same is true of the unevangelical 
sects. They only agree on some central point. 
This point with Universalists is that all men will 
be ultimately saved. But how, and when, whether 
by Christ, or by the pains of hell, — at the close 
of this life or ages after, are questions about which 
they are much at variance. — Unitarians agree in 
denying something of the power and dignity be- 
longing to Christ, but in regard to the extent of 
that denial, they are much divided ; a part of them, 
considering him a kind of demi-god, while others 
regard him as an angel, or as a mere man. 

This objection, therefore, is without validity. 
Real Christians are characterised by their agree- 
ments rather than their differences. On most essen- 
tial points they are one. Experimental religion is 
a harmonizing principle. This is one of the proofs 



SOCIAL TlIXi)ERANCES. 113 

of its divinity. It is not a mere theory^ but an 
experience. Its means, developements, evidences, 
and results are strikingly unique^ and indicate one 
and the same origin. The blending of different 
nations in a holy brotherhood on the day of Pen- 
tacost, is but a single illustration among many of 
the peculiar nature and power of this experience. 
One becoming a new creature in Christ Jesus, 
finds his affections flowing out towards all other 
experimental Christians. He loves all who love 
his Saviour, and regards them as his friends in the 
highest sense. Hence, notwithstanding any differ- 
ences of opinion that may exist among Christians, 
they are united in a most emphatic and glorious 
sense, that finds no parallel in any other depart- 
ment of society. If, therefore, their differences 
repel from Christ, their affinities should attract to 
him, with still greater power. 

The fear of man is another obstacle. It has 
been truly said that it " Iringeth a snareJ'^ Though 
without the least reason, its influence is unbounded. 
It makes the strongest hearts quake, even where 
it is known there is no danger. It is the most 

effective police force of hell, in keeping sinners 

8 



114 THE CHABT OF LIFE. 

from Christ. Men who are fearless in other mat- 
ters, aid are bold to contend for their rights, and 
can oven hazard .neir lives in mortal combat with- 
out trepidation, are timid as a fawn on this subject. 
Though God, and conscience, and duty, and inter- 
est, all, with one voice command them to repent 
and be converted, they have not courage to lift a 
finger. The awakened generally pray in secret, 
long before they dare come out openly and avow 
their convictions. Indeed, they seldom do this, 
until they are driven to extremes, and are painfully 
convinced that they must do it or be damned. We 
have seen men of nerve tremble under the power 
of conviction so as nearly to fall to the floor, and 
yet the fear of men has kept them back. They 
acted directly against their own solemn sense of 
interest as well as duty, and that too, where there 
was nothing really to fear. 

God forbid that the reader should allow himself 
to lie under this moral nightmare for a single hour. 
It is a iondage, against which we ought to declare 
a war of extermination. It " hath torment." No 
one can call himself a man, while under its power. 
Break away, reader ! Dare to do right ! " Fear 



SOCIAL HINPERANCES. 115 

not tliem that kill the body," much less the scoffer, 
" but fear Him who hath power to cast both soul and 
body into hell." Let men revile you if they will, 
let them call yon fool, knave, madman, — let them 
treat you as a robber or a thief; but do not let 
them scare you to perdition I Be a man ! God's 
free man ! Free to do your duty — to do right, 
and that before the gaze of the universe. 

We might mention other hinderances, but oui 
limits will not allovv^ of it. If these can be ovei 
some there is not much to fear from what remain 



CHAPTER VI. 



THE GREAT CONCERN. 



♦* What shall I do to be saved? " is a momen- 
tous question. Though least cherished, it is the 
great question of life, towering heaven-high above 
all others. May God help us to consider it well. 

To be saved, relates principally to the future 
world. The jailor, who originally propounded the 
question, referred to his soul and eternity, and not 
to his temporal safety. The young man who came 
tc Christ inquired expressly what good thing he 
should do that he might have " eternal Ufe.'^ The 
dying thief prayed, " Lord, remember me when 
thou comest into thy kingdom." Indeed, the 
Scriptures generally sustain the idea, that there 
will be a day of reckoning at some future period, 
when we shall all be justified or condemned accord- 
ing as our works shall have been. 

The great question then, is, what shall we do 

that we may meet that day in peace, and be saved 
in heaven? The answer of the Saviour to th^ 



THE GREAT CONCERN. 117 

young man was, " Keep the Commandments." 
Paul replied to the inquiring jailor, " Believe on 
the Lord Jesus Christ." Peter commanded the 
awakened multitudes on the day of Pentecost to 
" Repent and be baptized in the name of Jesus 
Christ." He afterwards exhorted the people in 
these words, " Repent and be converted that your 
sins may be blotted out." Christ also makes it 
necessary that we be "converted, and become as 
little children;" that we " be born again," Both 
he and his apostles teach, too, that we must " con- 
fess our sins," pray for ourselves, and for one 
another, and not merely say " Lord, Lord," but 
" do the will of our Father which is in heaven." 

The points to be gained are. First, forgiveness 
of our sins. It is a foundation axiom in religion, 
that we have all sinned. Not seminally in Adam 
only, but personally and wickedly. Now in all 
good governments, sin must be either pardoned or 
punished. It will not do to let the law be tram- 
pled in the dust with impunity. Offences must be 
noticed and met in some way that shall be honor- 
able to the government and equitable to the sub- 
ject. God has therefore provided for the pardon 



118 THE CHART OF L Ft. 

of sinners, so that he can be just and yet the justi- 
fier of such as properly repent and believe in hia 
Son Jesus Christ. Therefore we are urged to these 
duties that our " sins may be blotted out,^^ and 
that we may stand accepted before God. Thus 
our sins are cancelled, so that if we do our duty 
in future, there will be nothing against us in the 
day of judgment. We shall stand as clear from 
condemnation as though we had never sinned, 
having been fully forgiven by the great Lawgiver 
and Judge himself. 

Now, mark the wisdom of the plan. The law 
requires that the sinner should die. Christ inter- 
poses for his release, — concedes the justice of the 
sentence and asks for pity. And, that the law 
might not be dishonored, but rather magnified by 
the extension of mercy, he consents to die in the 
sinner's stead, and submits to the death of the 
cross. By this means he procured for the sinner 
an ofi*er of pardon and salvation on the conditions 
that he repent, humbling himself in the dust, con- 
fessing his sins, and turning away from them to do 
that which is "lawful and right," and that he 
believe not in the merit of his own works or suf- 



THE GREAT CONCERN. 119 

ferings, but in the atonement and merit of the 
blessed Saviour. Thus the plan secures the honor 
of the law, and of the government ; humbles the 
sinner, and saves him from merited punishment, in 
a way to improve his character and turn his heart 
to God in gratitude and love. And it provides 
still farther, that if any man sin after that he has 
obtained forgiveness, " we have an advocate with 
the Father, Jesus Christ the righteous," through 
whom we may again be restored to the divine favor. 
Another point to be secured is holiness of char- 
acter^ or harmony with God. " Ye must he horn 
again^^'^ is an abiding truth. For, said Jesus, 
" Except ye be converted and become as little 
children, ye shall not enter into the kingdom of 
heaven." Outward morality is not enough. Nor 
is orthodoxy in sentiment, though accompanied 
with amiability of disposition. There is a deeper, 
^)urer work necessary -^ a work of the Holy Spirit, 
without which no man can see the Lord. The 
£viiecessity of it lies in the perversity of the human 
heart, and the purity of the heavenly state. The 
heart is corrupted. It is " deceitful above all 
things and desperately wicked." Its every imagin- 



r20 THE CHART OF LIFE. 

ation is evil, producing evil thoughts and desires 
It is " enmity against God," opposed to his hol> 
and heavenly nature, to his government and ser- 
vice, and is in love and fellowship with that which 
he hates. There is, therefore, no element of affin- 
ity between the two, and of course there could be 
no happiness for the sinner in the presence of God. 
Hence the necessity of a change of mind, in order 
to his dwelling with God in peace. 

Besides, heaven is a holy place. Its inhabitants 
are holy, — also its duties and pleasures. There 
is nothing congenial to the carnal mind in all its 
domains. Nothing in which it can be interested. 
Heaven is, therefore, no agreeable place for those 
who have nothing heavenly in their dispositions. 
The necessity for a change in the sinner's mind and 
heart, in order to the enjoyment of so high a des- 
tiny, is, therefore, undeniable. Approaching the 
judgment as he now is, he cannot go to heaven 
because guilty and condemned ; he would not go 
if he could, because he is averse to its nature and 
economy. 

The change then, which the impenitent need, 
is first, legal, blotting out the handwriting against 



THE GREAT CONCERN. 12\ 

them, and changing their relations from that of 
condemned to pardoned sinners. Secondly, it is 
moral and spiritual^ renewing the hearty and chang- 
ing the whole current of the affections from the 
world to God, and from sin to holiness. The first 
places us in a state of acceptance with God, being 
no longer condemned ; the last assimilates us to 
his character, — in other words, creates us anew 
in Christ Jesus, in the image of God. The former 
saves us from fear, the latter inflames us with love , 
and, both the legal and spiritual obstacles to our 
salvation being thus happily removed, we " rejoice 
in the hope of the glory of God." Having the 
Spirit to witness with our spirits that we are the 
children of God, we know that we are heirs of God, 
heirs to an inheritance that is incorruptible and 
undefiled, and that fadeth not away, reserved in 
heaven for us. And our " hope maketh not ashamed 
because the love of God is shed abroad in oui 
hearts by the Holy Ghost, which is given unto us." 
This change, it will be perceived, is radical, 
reaching deep into the heart, and producing a state 
of feeling and a prospect altogether new. It is 
not in word only, but in power, and in much assuT" 



122 THE CHART OF LIFE. 

ance. Love is now not a mere theoretic principle, 
but a livings burnings controlling emotion ! It 
fixes the heart on God, and his real people, with 
an intensity of affection which cannot be mistaken. 
There is joy^ too, which the world knoweth not ; 
and ''peace like a river!" O, how heavenly! 
How divine ! And a hope^ not the poor, lifeless 
manufacture of human sophistry, invented for the 
comfort of timid sinners ; but that which is like 
" an. anchor to the soul, sure and steadfast, enter- 
ing into that within the veil." How glorious ! How 
satisfactory ! While the sinner's hope emboldens 
him to sin on, because God is good, or because he 
fancies there is no hell, "he that hath this hope 
puriJletJi himself even as he is pureJ'^ It inspires 
him to shun every evil way, and to cleave closer 
and closer to the cross. 

This change begets a desire that others, also, 
may become the "partakers of like precious 
faith." It leads its subjects out into the world, 
preaching or exhorting, and praying, as the Lord 
may direct, and his providence permit. 

It is usually sudden in its accomplishment. 
Some, who concede the change to be necessary, are 



THE GHEAT CONCERN. 125 

opposed to this aspect of it. It conflicts with their 
philosophy. They must honor human nature, and 
they are unwilling to recognize any principle 
opposed to the idea of its natural purity, or its per- 
fectibility, without miraculous agency. They, 
therefore, regard this work as more of a growth 
than a lirth^ — the germination of some innate 
excellence, rather than a new creation. This, 
however, would be of less importance, if they were 
successful in making real converts to Christ. But 
here is the difficulty. Their system lacks fruit. 
It proceeds upon the false presumption that the 
patient is " alive,'" and may be restored by gentle 
tonics, whereas he is " dead^'^ and can only be 
quickened by the power of God. Then, if he will 
submit to Christ, he will be converted at once ; — 
if not, he will relapse into his former insensibility. 
This view of the subject accords both with the 
Scriptures and Christian experience. Take the 
case of the prodigal son, as an illustration. He 
came to himself. Here was the work of the 
awakening Spirit. He began to ponder his condition 
and the prospects before him, and by a natural, 
but very sudden process he resolved, acted and was 



124 THE CHART OF LIFE. 

in his father's arms, a pardoned, regenerated, and 
adopted son The filthy garments of his sinful 
state, which unfitted him for association with the 
family, were exchanged for the best robe, and 
other articles becoming his new relations. His 
downfall was progressive, but his recovery was 
comparatively instantaneous. There was a mo- 
ment when his father forgave him, and he was first 
assured of his love. And it was a thrilling mo- 
ment. Had he delayed to make preparation, all 
would have been lost. His only hope was in throw- 
ing himself upon his father's compassion, while 
his heart was afi*ected. Nothing could relieve 
his case but immediate return, and no prepara- 
tion was necessary to facilitate his acceptance. 

So the sinner can gain nothing by delay. Every 
moment while he remains from Christ, increases 
his guilt, and darkens his prospects. He has no 
strength to hold out against the dreadful current 
of his passions ; and if he had, Christ would be no 
more willing to receive him ten years hence than 
he is now. No, his first business is to come to 
Christ in all his guilt, and cast himself upon divine 
compassion 



THE GREAT CONCERN. 125 

The day of Pentecost furnislies another illustra- 
tion, and proof of the same thing. " Suddenly 
there came a sound from heaven, as of a rushing, 
mighty wind," — tongues, as of fire, sat upon the 
apostles, and they were filled with the Holy Ghost, 
and they preached the word. Then the people 
were pricked in their heart, and that day about 
three thousand were converted and added to the 
church. 

And how remarkably was Saul of Tarsus made 
a new creature ? Observe his arrest. How sin- 
gular and unexpected ! His humiliation ; — how 
deep ! His conversion ; — how thorough ; and 
yet how sudden ! 

The case of the jailor is not very difierent 
Awakened by an earthquake, he prays, and is so 
changed in his dispositions as to profess the new 
religion in the face of death, — wash the stripes 
he had just before made in innocent flesh, and 
feed and comfort the victims of his cruel hate. 

We see a similar spectacle at Ephesus, where 
many who used curious arts, brought their books 
and burned them before all men, to the amount of 
ffty thousand pieces of silver. What but the 



126 THE CHART 01 LIFE. 

power of God could so have impressed and changed 
that wicked people ? And it was all effected in a 
single day. 

The experience of people who become Christians 
in modern times proceeds in a very similar manner. 
One is awakened in this way, and another in that, 
one here, and another there, and all obtain the 
witness of renewal in the image of Christ. Wes- 
ley was awakened by reading religious books. 
Another celebrated divine had his attention arrested 
by seeing a fellow-lodger on his knees before 
retiring to rest. A young lawyer went to hear 
Mr. Wesley preach, to amuse his companions at a 
coff*ee-house ; but the first words of the speaker 
sunk deep into his heart, and brought him to God. 
Another was awakened by affliction. Another by 
looking over the shoulder of her servant girl, and 
seeing the word " eternity^ ^ in a religious work 
from which she was reading. Another still, by 
hearing the fifth chapter of Genesis read from the 
pulpit, especially the words, " and he died^ And 
all were converted in a most satisfactory manner. 

Among the thousands with whom we have per- 
sonally conversed in relation to their experience, 



THE GilEAT CONCERN 12? 

few have been in doubt as to the time and p^ace of 
their conversion. All have not been able to give 
the hour and minute^ nor even the day, though 
many have been ; but they could say that between 
two periods of no great distance from each other, 
the change occurred, so that they were able to 
affirm with confidence, " whereas I was then blind, 
now I see." They not only remembered the pit 
from which they were taken, but the time and 
manner of their rescue. And so general is this, 
that dates and places are regarded as almost indis- 
pensable to a genuine experience. 

Another point to be gained is a devout and 
exemplary life. It is impossible to be really pious 
with a heart of sin. We may desire and deter- 
mine to be, and even appear so ; but " the natural 
man cannot receive the things of the Spirit of God.'* 
A devout and exemplary life is a fruit of the Spirit, 
which never appears until this change has occurred. 
The awakened sinner is alarmed. He is intensely 
anxious to be saved. He sees his guilt and 
depravity. He would love God, he would love 
the cross, and be altogether the Lord's. But O, 
that heart, how dull ! how worldly ! how prone to 



128 THE CHAKT OF LIFE. 

wander ! The things he would do, he does not, 
and the things he would not, those his heart im- 
pels him to do, till he cries out in self despair, " O, 
wretched man that I am, who shall deliver me 
from the body of this death," and throws himself 
on the mercy of God, in Christ Jesus, as his only 
hope. 

Were sinners to be forgiven and sent out, as the 
executive sends out pardoned criminals, unchanged 
in their moral nature, they would probably sin 
just as before. The bitter fountain would produce 
no sweeter water than formerly. But purging out 
the " old leaven " of malice and wickedness, and 
making them a " new lump,'^ they find it conve- 
nient to worship God with the " unleavened bread 
of sincerity and truth.'' Having obtained rest to 
their souls, the yoke of Christ " is easy and his 
burden is light.'' They need not try to appear 
religious, they are religious in fact, and it would 
be difficult to conceal it. The heart will show 
itself in the bearing and conduct of the life. These 
are only as hands on the dial, indicating a power 
within, giving them motion. 

Thus, the work of grace removes the lega? 



THE GREAT CONCERN. 129 

obstacles to our salvation, reconciles us to God and 
his government by conforming us to his nature 
and image, so that love and obedience flow as legiti- 
mately from the heart, as enmity and disobedience 
did before. In a word the current of the affections 
is changed. We loved before. But we loved 
darkness rather than light. We loved sin and not 
holiness. But now we love God, and all good- 
ness, while the things we once loved are objects of 
our greatest aversion. 

Here, then, is the only solid basift> of morality — 
the only rock upon which we can plant a resolu- 
tion that will withstand the winds and floods of 
the carnal mind, and the wicked world. It is also 
the only basis of a joyous hope. Natural courage, 
pride, worldly ambition, false doctrines, or philos- 
ophy, may fortify the mind against the dreadful 
alarms incident to dangers, misfortunes, and death ; 
but this alone produces *' joy unspeakable, and full 
of glory" in those terrible emergencies. It lays 
the foundation, too, of the largest and purest he- 
nevolence. Ordinary sympathy will do something ; 
the common regard for divine requisitions, may 

carry us still farther ; but how heavily do men 

9 



130 THE CHART OF LIFE. 

drag on when left to such influences? How 
reluctant is the natural man to sacrifice, and suffer 
for the good of others. How prompt to excuse 
himself. And if no way of escape appears, and he 
is forced to the work, he finds it hard and insipid, 
hurries over it, and gets away as soon as possible. 
It is hard to pray^ hard to exhort, hard to reprove 
sin, hard to give moneys hard to hear the cross. 
Instead of looking after opportunities to do good, 
he studies to avoid them. 

But, inspired by this new life, the heart prompts 
us to do good. It sighs to bless men as the true 
mother longs for the well-being of her children. 

The love of Christ " constrains " us, said the 
apostle. It led him to wish himself accursed for 
the sake of his brethren after the flesh. He was 
willing to make great sacrifices, if he could only 
save his countrymen. He " travailed in birth " 
for the Gallatians till Christ was formed in them. 
He labored " night and day with tears,"" and 
exposed himself to dangers and deaths for the 
good of others, and rejoiced that he was accounted 
worthy of such honor. 

This work is, therefore, something more than a 



THE GREAT CONCERN. 131 

purj'ose, — more than a practice^ — it is a 7ieto Ufe^ 
affiliating the heart to God, to his people, word, 
and worship. 

But this is not the end of the matter. Having 
been thus " born again,'' and " tasted that the 
Lord is gracious," it remains for you to " go on 
unto perfection. All evangelical Christians agree 
that there are higher attainments to be sought. A 
real convert is only a child at best. He is 
required to ''grow in grace and in the knowledge 
of the truth," that he may become a man. " Hence- 
forth," says St. Paul, " be no more children tossed 
to and fro, but speaking the truth in love, grow up 
into him in all things, which is the head, even 
Christ." You are expected to increase in know 
ledge, and faith, and love, and wisdom, and 
patience ; and, indeed, in all the Christian graces 
which enter into the composition of a finished 
" man in Christ Jesus." 

Too many who have been made partakers of this 
heavenly experience, die in infancy. Others im- 
bibe a disease which dwarfs them for life. While 
not a few fall under delusions that neutralize their 
energies, and send them halting to the grave. All 



132 THE CHART OF LIFE. 

these evils are to be resisted. If you will avoid 
them, you must think for yourself, but not cap- 
tiously. Not to find faults in standard princi- 
ples ; nor to magnify little apparent absurdities 
into fundamental objections. But think soberly, 
prayerfully, cautiously, looking first to maintain 
your standing with God, and to do good. Above 
all things keep humble, simple^ honest, " Bejilled 
with the Spirit,'' This is Heaven's command. 

For spiritual ad visers select those who live near 
the cross. Others are blind and can do you no 
good. Though they may be old professors, they 
will lead you in paths of darkness and carnal 
security. Consult the living and not the dead, 
though he be but a child. 

Pray much. Secret prayer is the medium of 
communication with God. " Enter into thy closet, 
and when thou hast shut thy door, pray to thy 
Father which is in secret, and thy Father which 
seeth in secret shall reward thee openly,'^ 

" Prayer is the Christian's vital breath, 
The Christian's native air ; 
His watchword at the gates of death, 
He enters heaven with prayer." 



THE GREAT CONCEEN. 133 

And may you be "like a tree planted by the 
rivers of water, that bringeth forth his fruit in his 
season ;'' whose leaf " shall not wither, and what* 
soever he doetn sUali prosper,'^ 



CHAPTEK \^1T. 



SOCIAL RELATIONS, 



To such as have thus died unto sin, and become 
alive unto Christ, old amusements and associations 
have lost their charm. They have no taste for 
them. And if they had, their new views of duty 
would not allow of them. Both conscience and 
taste require a change. 

How, then, ought young Christians to dispose 
of themselves ? To retire from the world to some 
monastery or hermitage is certainly not required. 
Nor is it allowable. We are social beings. Be- 
sides, we are entrusted with responsibilities which 
forbid a life of solitude. The Saviour requires that 
we let our 'light shine before men,'^ — that we do 
good unto all men, which is impossible, in any 
proper sense, while immured in a cloister. The 
necessities of our physical nature forbid it also, 
with the authority of an Almighty decree. It is 
settled, therefore, that Christians are to dwell 



SOCIAL RELATIONS. 135 

among men, and find their duties and recre-ations 
in society. 

But with what class shall they associate ? We 
answer in a word, with those to whom they are 
allied by the highest and holiest interests. A 
common experience of the new birth forms a bond 
of union among strangers and enemies even, of 
the strongest and happiest character. Love for 
Christians is one of the best evidences of a sound 
Christian experience. " We know," says the 
loving apostle, " that we have passed from death 
unto life because we love the brethren." It is a 
dictate, then, of affection no less than of religion 
and prudence, for Christians to choose their com- 
panions from among those who have been born of 
the Spirit, and are interested in the sympathies 
and objects which engross their own hearts. Our 
settleu opinion is, that they should join some 
Church and assume all the responsibilities con- 
nected with the Christian profession. And for this 
opinion we offer the following reasons. 

Fir SI, not to do so, is practically to take sides 
against the real people of God, and the true 
interests of religion. Imperfect as the church may 



136 THE CIIAIIT OF LIFE. 

be, it is generally conceded, that if there are any 
good people in the world, they are among her 
members. She is understood, with all her faults, 
to be the purest and most useful part of mankind. 
Protestant Churches, it is well known, have been 
the chief patrons of genuine reform of every kind. 
Look at our American colleges, seminaries and 
common schools : with whom did they originate ? 
Our religious and humane establishments : who 
projected them, and brought them into being ? 
Who have been the principal advocates of the 
Sabbath ? Who started the temperance cause ? 
Who have translated the Bible into hundreds of 
different languages, and sent it into all the world? 
Who are most distinguished for benevolence, 
prayer, and upright religious living ? Who form 
the chief bulwarks of morality ? Who are sought 
as the best advisers in cases of conscience and 
approach to God ? Whose aid is considered the 
most valuable in the dying hour ? We need not 
say that all these, and every other interest of reli- 
gion and humanity have found their chief support 
in the Church, and their principal opposition 
outside of it. On the other hand, who have been 



SOCIAL KELATIOXS. 137 

the promoters and abetters of dramshops, urothels, 
gambling houses, theatres, circusses, profanity, 
thefts, murders, frauds, and all kinds of wickedness 
which have invoked the wrath of God? We 
answer, the enemies of the Church. The world 
wars against the Church, and the Church against 
the world. They form two separate and antagonis- 
tic kingdoms — to one of which every man belongs. 
Therefore, the Christian who refuses to unite with 
the Church, falls in with the world. He is counted, 
and his influence goes with that party, though he 
may have many good qualities. His refusal to 
join is a practical repudiation of the Church. It 
virtually says the Church is so much at fault that 
he is better off, and can honor God better, by 
taking sides with its enemies. 

Perhaps it will be said, "there is no Church 
near, with whose views and mode of worship we 
fully agree." This is frequently the case. But it 
does not furnish sufficient apology for attempting 
to stand alone. Two men of our acquaintance 
went seventeen miles to join a Church, because they 
could find none nearer, to whose creed they could 
conscientiously assent. The result was the organ- 



138 THE CHART OF LIFE. 

ization of a flourisliing Church in their own town. 
Some may find it difiicult to agree with any Church 
on all points. There are many matters of opinion 
about which Christian men will probably differ 
until the judgment day ; but they are only matters 
of opinion, which members of the same Church 
may hold or not, without any interference with 
their fellowship, or covenant obligations. A young 
Christian who differs from all Churches on funda- 
mental principles, so that he cannot join any 
Church, must be an anomaly. We should be 
inclined to doubt his piety, especially if he should 
indicate that he differs less with the world. " He 
that will be a friend to the world, is the enemy of 
Godr 

Not to unite with the Church, is also to set an 
example, which if generally followed would soon 
render the Church extinct. Church members die 
like other men, and some " depart from the faith," 
so that in time there would not be one left, were 
no more to be received. Then, what would be- 
come of the Sabbath, the Bible, the Sanctuary, the 
ministry of the word, and the souls of the people ^ 

Do you reply. Christian reader, that it may be 



SOCIAL KELATIOKS. 139 

right for you to stand aloof from the Church, but 
not for others ? How so ? They may find the 
same difficulties that you do, and perhaps much 
greater ones. By refusing to join, therefore, you 
give your influence against the Church, and if it 
should prove sufficient to induce the people gen- 
erally to follow your example, you will destroy 
it from the earth. Hence we conclude, if the 
Church is a blessing to the world, it is your duty 
to identify yourself with it, and contribute accord- 
ing to your ability to extend its influence. 

Again, under existing circumstances, to refuse 
to unite with the Church is to abandon the ordi- 
nances. It is only in the Church that they are 
administered. And they are administered here 
only to those who are disposed to come under 
Church discipline. No minister of Christ will 
baptize one who rejects Church fellowship and 
care, and insists on affiliating with the world. It 
would be difficult t o believe such an one a proper 
subject of baptism, or if he were, that he would 
long retain the form of godliness, much less the 
power. 

Yes, but perhaps you say, I have been baptized. 



140 THE CHART OF LIF£. 

Very good. But this is not all. Do you receive 
the holy sacrament ? If so, it must be by a sort of 
religious deception, as an interloper, and not as a 
legitimate member. You want, then, to eat the 
children's bread, but be called by your own name, 
to take away the reproach. But this will not do. 
It is nothing less than an attempt to evade a great 
principle. If we will be the disciples of Christ, 
we must " come out from the world and be sepa- 
rate," — take up the cross and follow him. This 
resorting to one subterfuge after another, to avoid 
the reproach which attaches to the people of God, 
is both sin and folly. 

On the other hand, by joining the Church we 
secure important privileges. Where there is true 
piety in the body, and a proper familiarity, it 
brings us into fraternal intimacy with the best of 
people, whose duty it will be to watch over us for 
good, and administer such advice and other assist- 
ance in running the Christian race, as their expe- 
rience and superior intelligence may suggest. 
We refer not exclusively to the work of the pastor, 
but to that of the members. It is a great priv- 
ilege to enjoy the watch-care of a faithful pastor. 



SOCIAL RELATIONS. 141 

but the fellowship and counsel of individuals of the 
flock, are often more precious, as they are more 
particular and familiar. How great the blessing 
of a friend in trouble I There are times in every 
Christian's experience, when he needs sympathy ; 
times, when a few, familiar, kind words, will save 
him from great evils ; especially when he has fallen 
from his steadfastness. Then, if he has not a 
friend, he will understand the inspired author 
where he says, " Wo unto him that is alone when 
he falleth, for he hath not another to help him up.'' 

But where is the outsider, who rejects the 
Church, to find such friendship, and sympathy, and 
Christian intercourse as he needs. He stands back 
from the Church, and disdains her services, and 
the world have no knowledge or experience suited 
to his spiritual necessities. The Church is the 
place for the Christian. Here, if any where, he 
will find friends who understand his motives, trials 
and feelings, and can aid him in running the race 
of life successfully. 

Moreover, one may do more good in the Church 
than oufc of it. If he be a strong man, capable of 
teaching and guiding his brethren for their good, 



142 THE CHART 01? LIFK. 

he can appro xh them without encountering sus- 
picion. If he be a " weak brother," they will bear 
with his infirmities, and give him an opportunity 
to turn his talents to the best account. It is, too, 
by the union of individuals in Church fellowship, 
that public worship, Sabbath Schools, Missions, 
and various other Christian and benevolent asso- 
ciations are sustained. Dissolve the Church into 
its original elements, and all these sources of use- 
fulness are dried up. 

There is power in association. We are naturally 
timid. Association gives courage. We often 
accomplish with the sanction and support of others, 
what we would not have undertaken alone. This 
is the case in every department of efi*ort, both 
good and evil. Laborers often " change work," 
for no other advantage than that of mutual inspir- 
ation. Rogues seldom go alone. They feel the 
need of company and countenance, though they 
intend to do the deed themselves. And but for 
having obtained an accomplice, many expert villains 
would never have entered the lists. 

So in religion, we often toil and sacrifice the 
more heroically for knowing that we have the 



SOCIAL RELATIONS. 143 

approval of the wise and good. And, as before 
indicated, by the concentration of the influence of 
many on the same point, we achieve results that 
would be impracticable under a different policy. 

To these arguments we may add that Christians 
seldom maintain the religious profession and char- 
acter long, who decline Church fellowship. We 
have probably had personal acquaintance with some 
one or two hundreds of young converts of this 
description. But we do not think of one who has 
retained his first love. They have uniformly 
declined both in their feelings and practice, and 
hardly one in fifty makes any pretension to piety 
whatever. 

And this is as we might expect. Christ requires 
them to take up the cross and follow him ; but 
they refuse to do so. He commands that they 
come out from the worlds but they will not. He 
enjoins baptism as positively as he does repentance ; 
but they will neither be baptized, nor assume the 
responsibility of the baptism administered to them 
in infancy. The Saviour instituted the sacrament 
to be observed in commemoration of his suff'erings, 
but they turn their backs upon it. He makes 



144 THE CHART OF LITE. 

it their duty to let " their light shine before men/* 
but they put it under a bushel. He gave them a 
talent to improve, but they have wrapped it in a 
napkin and buried it in the e-arth. He enjoins 
meekness and humility, but they assume to know 
more than ordinary Christians, in that they strike 
out a new road to heaven. How can they perse- 
vere under these circumstances ? It is utterly 
impossible. Who are they that they can withstand 
the Almighty ? God has fixed his terms ; and if they 
will not submit to them, it matters not what else 
they may do as a substitute for obedience ; they 
must suffer the consequences. 

Is it said that they pray ? So do common sin- 
ners, — so did the Pharisees. They may also read 
the Bible, go to Church, feed the poor, respect 
religion, and support its institutions. So do many 
who never were converted. Perhaps it will be 
said, they do not feel it their duty to join the 
Church, and attend to ordinances. This does not 
relieve the case. Feelings are not their guide-. 
We have a sure word of testimony to which we 
do well to take heed. God's commands cannot be 
innocently evaded. He will be obeyed. The only 



SOCIAL KELAnONS. 145 

question is, what does he require ? This settled, 
their duty is obvious, however they may feel, or 
hope or desire. And to talk about their hoping to 
"persevere to the end," or "being faithful," or 
" being saved at last," is all a delusion. They 
persevere now only in disobedience, and obstinacy, 
and it will require more than a miracle to save 
them, if they do not change their course. They im- 
itate Naaman, the Syrian, rather than the follow- 
ers of Christ, and unless they come to themselves, 
and lay aside their own philosophy, they will be 
found wanting. 

In view of these considerations, we advise all 
Christians to join the Church. Union is strength. 
Do not be so unwise, dear reader, as to isolate 
yourself in the midst of so many Christians, whose 
society you may enjoy and turn to good account. 
Throw your banner to the breeze. If God has 
made you a new creature, acknowledge it. Pro- 
fess your attachment to Christ before the world. 
Bare your head to the storm, if storm there must 
be. Say of the Church, " This people shall be my 
people, and their God shall be my God." If there 

are burdens to be borne, take your part of them. 

10 



146 THE CHART OF I [FIL. 

If persecutions are to be endured, meet themman" 
fully. And make up your mind to be Christians 
after the old apostolic pattern, and not after any 
new models, however popular or agreeable. 

Do you object that there are many Churcn 
members who are no better than some of the world ? 
This is probably true, but what of it ? Does it 
excuse you ? Because others are not what they 
ought to be, will you neglect your duty ? Or, 
because there are some such in the Church, will 
you, therefore, keep out of it ? If you wait until 
you find a perfect Church, it is very certain you 
will never join. After all the precautions employed 
by Churches in receiving members, and all their 
endeavors to exclude unworthy ones, they are 
cursed with more or less dead branches. If you 
will have the privileges of the Church, you must 
take it as it is, imperfect and incident to the infirm- 
ities of human nature. And you have this to 
encourage you, that with all its errors, iJ embraces 
the better part of mankind. 

As to what branch of the Church you shall j oin, 
we are not so particular, and still this is an impor- 
tant question. We believe that very much 



SOCIAL RELATIONS. 147 

depends on it. Not that one Church is right and 
^ only right, to the exclusion of all others. There 
may be Christians in the Romish and Episcopal 
Churches. We doubt not there are many ; but to 
pretend that either of these organizations is " the 
Church^'' is perfect folly. If they are more faithful 
to God, more pious, and simple, and honest, and 
Christlike than others, then they have higher 
claims to consideration. In estimating character, 
the question is not who is the oldest^ or richest, or 
boasts the most loudly or unblushingly ; but who 
is the most loving, and kind, and benevolent, and 
humane, and devout. The denomination which 
stands foremost when examined by these tests, 
is the most scriptural and the best, and would 
probably be most useful to you, and give you an 
opportunity to do the most good to others. We 
say, then, in determining what Church to join, be 
not influenced by ancestral or family considera- 
tions. Your parents may be good people, and 
their Church may be a pleasant one, embracing 
many excellencies ; but it may be no place for you. 
Those who say, therefore, that they joined this 
Church because their parents belonged to it, or 



148 THE CHART OF LIFE. 

because their friends and associates all attended xts 
services, offer but a poor apology for their conduct. 

Motives of wealth and prosperity are still more 
ex:ceptionable. They are the offspring of pride and 
ambition, and ought not to be consulted in matters 
of this nature. One who joins a Church against 
his religious preferences, because it is popular or 
wealthy, indicates that he is not a worthy candi- 
date for any Church. He is after the world and 
not after Christ. He seems to be acting on the 
principle which led the Pharisees to make " long 
prayers." There is no more religion in it than 
there is in following the Parisian fcishions. 

Nor should we be much influencj.. by icorldly 
economy. No religious privileges c.ji be consid- 
ered cheap, however little their cost, which do not 
meet our necessities. Those who attend a partic- 
ular meeting, and join a Church, against their real 
views and feelings, to save a few dollars on pew- 
rent or other Church expenses, cannot be actuated 
by the right spirit. We see no way in which they 
can avoid the guilt of hypocrisy. 

And we think it improper to join with special 
reference to the preacher. It used to be said 



SOCIAL RELATIONS. 149 

of certain preachers that they were settled on 
horseback. But it is not so now. They have 
quickened their pace considerably since then. 
They are now settled on the railroad. We think 
it bad policy, therefore, to join the minister instead 
of the Church, as some do. There are nine chances 
to one for him to change his residence soon, in 
which case you will probably find yourself un- 
churched, in feeling at least. But the Church will 
be likely to remain though the pastor may leave, 
and if you join that from suitable motives, you may 
find it both pleasant and profitable to your heart, 
under the watch-care of him whom the Lord may 
send. 

There are a few other suggestions, also, to which 
you cannot pay too high regard. One is, that you 
should unite with that branch of the Church whose 
doctrinal views seem most agreeable to the word 
of God. Every Church is distinguished by a par- 
ticular creed, or by rejecting all creeds. And it is 
not an uncommon thing to hear members of 
Churches say of certain peculiarities of their denom- 
ination, " O, I do not believe that," " I never 
would believe so," *' Our preacher never says any 



150 THE CHART OF LIFE. 

thing of that kind." And still they stand before 
the world professing to believe the very sentiments 
which they positively deny. 

To belong to a Church whose distinguishing 
doctrines we discard as Mse and dangerous, is no 
great privilege, nor is it right. It places us in an 
awkward position. Our profession is a standing 
falsehood. We proclaim ourselves to be what we 
are not, and endorse doctrines which we do not 
believe. Besides, we must often hear statements 
from the pulpit and less official sources, that will 
afflict our feelings, and discourage us in trying to 
advance the cause of Christ. We know several 
persons who stand precisely in this position, but 
endure it rather than make a change. 

It is desirable, also, to unite with the Church 
which evinces most of the spirit of Christ. Many 
have the form of Godliness who deny the power 
thereof. " From such," the apostle commands us 
to " turn away." There is a spirit in religion 
which we need in order to have victory over the 
world. There is a joy in the Holy Ghost, which 
some Churches encourage, and others oppose. It 



SOCIAL RIJLATIONS. 151 

is for our interest to connect ourselves with a living 
people, and not a body of death. 

We should select that Church, too, which affords 
its members the best privileges. We do not mean 
the largest license to sin. This is no privilege, but 
an injury and a curse. A real Christian, in deter- 
mining this question will ask, where shall I find 
the closest watch-care ? — where the best means 
of spiritual improvement ? — where the most pow- 
erful excitants to holiness ? He desires to be pure 
in heart ; to be like God. But the hypocrite, and 
the self-seeking professor will covet greater liberty. 
He advocates " liberal Christianity,'' which allows 
every one to do as he pleases, provided he attends 
Church on the Sabbath. He wants liberty to visit 
the theatre, the ball-room, the card table, the 
sideboard, and other places of recreation without 
being regarded as an offender. Such professors 
had better say little of religion and keep with the 
world, and Churches that would receive them had 
better take some other name more congenial with 
their character. 

The proper objects of joiLing a Church are to 
*^bey the Saviour, get spiritual good, and do good 



152 THE CHAKT OF LIFL. 

to the souls and bodies of others. Some Churches 
afford superior facilities for securing these ob- 
jects. To the specifically ordained means of 
grace, they add various others of a prudential char- 
acter. They construe the divine injunctions in 
favor of religion, as others do in favor of sin. They 
pray often, meet often, commune often, speak often 
and by frequent sermons, prayers, exhortations, 
advices, admonitions, fastings, and mutual encour- 
agements, stimulate each other to faith and good 
works. Thus the mind is held steadily to this 
absorbing interest, the heart filled with emotion, 
and the intellect finds ample scope without draw- 
ing upon the resources of sin. 

To join some Churches, is like going into a 
nunnery. After converts have once entered, you 
hear little more of them till the knell of their 
departure admonishes you that they are dead. To 
join others, is little more than to become members 
of a polite, fashionable dancing party. The object 
is not to be more religious, but to pursue the 
pleasures of sin in a more respectable manner. 
Hence we hear of Church parties, in which dancings 
card-p] aying, and other juvenile and frivolous 



SOCIAL RELATIONS. 153 

amusements are conducted with great spirit. But 
my dear reader, be not deceived. This is a strat- 
agem of Satan to beguile the unwary. It is noth- 
ing less than the wolf in sheep's clothing. Call 
it a Churchy — distinguish it by whatever high 
sounding title you please, it does not alter its 
nature. It is the world and the flesh, in the livery 
of heaven, stolen from the Sanctuary to " serve 
the devil in." 

There is one other consideration which is not 
to be entirely overlooked. Indeed, we esteem it 
one of the most important — one that it is danger- 
ous to disregard. We refer to the affections, as 
a guide to Church relationship. It has been said 
that it is safe for a real convert to follow his heart 
in this matter. Perhaps this is not quite true ; 
but it is true, that he should never j oin one people 
while his heart is with another. It has also been 
remarked that every convert has a home, that is, 
he feels a peculiar drawing toward one Church in 
preference to others. Of this we have no doubt, 
and like the first love in matrimony, it is hard to 
be diverted. This choosing Church homes on 
economical principles, independently of the affec- 



.'54 THE CHART OF LIFE. 

tions, is like making matches, it does not succeed 
well. You may get the anwilling subject into the 
fold, but he will not be happy, and will either 
backslide or change his position. We advise 
Christians, therefore, to follow their religious 
affections, tastes and affinities, unless they conflict 
with their godly judgment and faith, which is 
rarely the case. 

Finally, choose a people who dwell in God, and 
have God to dwell among them : whose requisi- 
tions will hold you back from sin, and urge you 
forward in holiness ; — a people who will stimulate 
you to exert all your influence for the good of 
others, and with whom you may watch and pray, 
and labor, and sacrifice, in mutual fellowship and 
love. Then, if you turn out of the way you will 
be sought and brought back; if you fall, you 
will be lifted up. But what is better still, you 
will be put upon a course of discipline thajt will be 
likely to keep you from falling, and make you a 
blessing to the world. Choose such a people if 
you can find one ; and if not, choose one which 
approaches nearest to their standard. No matter 
whether they be rich or poor, honorable, or dis- 



SOCIAL RELATIONS. 155 

honorable, bond or free. Like Moses, " choose 
rather to suffer affliction with the people of God, 
than to enjoy the pleasures of sin for a season." 
Do it for your own good, do it for the encourage- 
ment of the faithful ; do it because you can be 
more useful ; do it for the honor of Christ, and the 
triumph of his kingdom. 

And, when you join, suffer not yourself to be 
easily moved. In the best Church, or other society, 
even in your own family, you will find more or less 
to try your feelings. God's people are often a trial 
to each other. Owing to ignorance or inadver- 
tance on the one hand, or suspicion on the other, 
or perhaps to both, wounds are often inflicted 
which tax the patience to its. utmost capacity. And 
some, having little forbearance, have torn them- 
selves away from the Church, to their own serious 
injury, and the grief of many to whom they were 
"brethren beloved." This is a dangerous expe- 
dient, and has resulted in much evil. 

It is not impossible that you may see cause for 
changing your Church relations. If so, " go in 
peace.'' But never take this step in ill humor, 



156 THE CHART OF LIFE. 

or under a cloud. If you are with a pious people, 
and are faithful, 

" The light of smiles shall fill again 
The lids that overflow with tears ; 
And weary hours of woe arid pain, 
Are promises of happier years. 

There is a day of sunny rest, 

For every dark and troubled night ; 

Though grief may bide an evening guest, 
Yet joy shall come with early light." 

Should it fall to your lot to remove to another 
place of residence, carry your religion and Church 
relations with you. It is painful to sree so many 
Church members hiding away in strange places. 
Going where they are not known, it should be 
their first business to present a letter of recom- 
mendation from the Church which they leave, and 
thus introduce themselves to the acquaintance and 
fellow^ship of those with whom they are to sojourn. 
By neglecting to do this, multitudes in our cities 
and large towns especially, have put their light 
under a bushel, neglected the means of grace, and 
become jealous, censorious, worldly and wicked as 
other msn. There are thousands of such cases 



SOCIAL RELATIONS. 157 

now, in every large city, and they are increasing 
every day. The stranger arrives, looks about 
without making himself known, or hives himself 
up at home, and concludes that the people are cold 
and proud, and care nothing about him. Here he 
remains, little noticed, as a matter of course, until 
aiffliction comes upon him, when, perchance, we 
learn that he was formerly a Church-member, but 
has withheld his credentials, and lived as a heatheu 
ever since he entered upon city life. What a waste 
of influence is here ! How discouraging to the 
friends of Christ I It is enough to hang heaven 
in mourning to see such ingratitude, and reckless- 
ness. Reader, for Christ's sake never be guilty 
of such conduct. Take your Church membership 
with you. At all events, go among God's people, 
and remain with them. 



CHAPTER VIII. 

INFLUENCE NETJTEALIZED. 

While Christ was upon earth, he was the 
" light of the world," but his personal presence 
was necessarily limited. He could not speak to 
all. He could not even appear to all. Besides, 
his time was limited. To carry out his designs, 
therefore, he imparted a portion of his light to his 
followers, and especially to the apostles, that they 
might properly represent him to others. Accord- 
ingly, he said to them, " Ye are the light of the 
world.*' And that they might not regard their 
endowments as a mere personal favor, he assured 
them that the object in giving them this high dis- 
tinction was, that the light might be extended 
to all. Hence he commanded, " Let your light so 
shine before men, that they may see your good 
works and glorify your Father which is in heaven. 

The Christian, then, is the constitutional repre- 
sentative of Christ and his cause. He is required 



I]SFLUEXCE NEUTKALtZED. 159 

by his high calling to exemplify and teach religion 
in the manner that Christ would, were he person- 
ally upon earth. This is his principal business. 
.But for his imiiuence upon others, God would prob- 
ably take him to heaven. There is no other valid 
reason why he should remain in this wicked world 
another day. Jesus, in praying for his disciples, 
said, "I have given them thy word. I pray not 
that thou shouldest take them out of the world, 
but that thou shouldest keep them from the evil. 
Sanctify them through thy truth." But why not 
take them out of the world ? This surely was better 
for them than to be left here exposed to the multi- 
plied evils of the world. The reason was, he had 
called, enlightened, and renewed them, and had 
given them the word of God ; and it was needful 
that they should go forth to enl'ghten and save 
Dthers. 

It is in no way different witn Christians now. 
They, too, are the " light of the world," It may 
be doubtful whether any are converted except 
through their agency. That agency may not be 
always obvious, either to the convert or the com- 
munity, yet it exists. It may be a silent influence, 



160 THE CHART OF LIFE. 

arisiug from personal bearing, or a secret approach 
to God, a word, written or spoken, a Bible, ejiveD 
or sold. 

A case mentioned to us as an exception was 
this : A young lady of irreligious parents became 
gloomy and distressed. No one knew tbe cause 
of it. Various remedies were adopted, but to no 
purpose. The pastor was called, who, not under- 
standing much about inward religion, advised her 
to go into company, and make herself cheerful and 
happy. But this advice brought no relief. One 
morning she came out of her room all changed. 
Her face was lighted up with cheerfulness and 
beauty. She was happy. She had been «K)nverted. 
But how could this be ? No one had been near 
her. Some supposed it a clear illustration of the 
divine sovereignty, while others were quite con- 
founded. But she explained the matter by saying, 
that while she lay thinking of her miserable con- 
dition, and of the various remedies which had been 
suggested, it occurred to her mind that a Sabbath 
School teacher many years ago, told her to pray. 
She immediately did so, with all her heart, and the 
Lord heard, and sent the needed answer. Thoug'\i 



INFLUFNCE NEUTRALIZED. 161 

the S(5ed lay long in the earth, it germinated at 
iast and brought forth good fruit. 

This idea is indicated also, by the commission 
which Jesus gave to his apostles, to go and disciple 
all nations. And it is not less manifest in his 
prayer. After praying for his disciples, he added, 
'* Neither pray I for these alone, but for them, also, 
which shall believe on me through their word^"" as 
though he did not expect any to believe, except by 
their agency. And why did he pray for them? 
" That they all may be one," and exert such an in- 
fluence " that the world may believe that thou hast 
sent me," that they too may become " one, even 
as we are one,'^ Thus, the Saviour looked to the 
conversion of coming generations, and prayed for 
his people in all time, that they might be '' one," 
so that they might be efficient in bringing the 
world to believe unto salvation. 

The business of Christians, therefore, is specific, 

and infinitely important. They need lo be bound 

to God by the strongest and most afi*ecting bonds : 

to have on the whole panoply of the gospel, that 

they may be able to quench all the fiery darts of 

their enemies, and lead an unbelieving ^irorld to 

11 



162 THE CHART OF LIFE. 

Christ. But alas ! How far short we come ! Even 
the most sincere often err, and so impair their 
influence as to render themselves little felt by those 
whom they should save. There is a lamentable 
waste of moral power in this way. Men who 
might sway a town, neighborhood or Church for 
their good, are no more than an " infant of days," 
if indeed, they are not considered hypocrites, and 
hindrances to the cause which they profess to love. 
And this state of things is often produced by cir- 
cumstances of very little significance. In most 
instances, probably, it is chargeable to careless- 
ness ; in others, to ignorance ; while in many it is 
sheer prejudice on the one hand, or sin on the 
other, or indeed, a combination of the two. 

The error of many good people is, that they do 
so little for God. Having become members of 
the Church, they seem to lose all interest, and all 
sense of responsibility, farther than to attend upon 
the ordinary means of grace when convenient. 
Their principal business is with the world, as for- 
merly. One pursues his farm, another his mer- 
chandize, as though nothing had happened. — 
Instead of considering the world secondary, and 



INFirEXCE NELTKALIZED. 163 

subordinate to higher and holier ends, it is made 
an end of itself, and sought as if it were the chief 
good ; while the salvation of the people is left to 
the minister and the few who may please to co-op- 
erate with him. Thus, life with them becomes a 
blank. They do nothing and enjoy nothing to 
distinguish them from others. The unbelieving 
world know it, and ask us to show them wherein 
they differ except in this : that they receive the 
sacrament of the Lord's supper. 

Now this is not right. God never placed a light 
in any human soul to be concealed in this manner. 
Every Christian has a religious work to do. He 
has a profession to maintain. He is to know God, 
and the "joys of his salvation," — to be a servant 
of God. He is bound, therefore, to be reverential, 
religious, faithful, happy. If he is not so he misrep- 
resents God, and becomes a blind guide, deceived, 
and deceiving others. Christians are expected to 
be patterns in all things : in morality, courtesy, 
kindness, benevolence, religious duty, religious 
pleasure, faith and hope. These are all lively 
graces, which can hardly exist without manifesting 
themselves. Christians should ccmbine and exnibit 



i64 THE CHART OF LIFE. 

them all, and if any do not, they fail of exerting 
their proper influence. 

But some professors are not chargeable with liv- 
ing after this order. They are troubled with no 
({uiet, retiring inclination. They are full of life, 
motion, noise, enterprise. No one will need to 
complain of them for withholding their testimony. 
The danger is that they will say too much, over- 
draw the picture, or mar it with some terrible mis- 
takes. Keep them right and they will be useful. 
Having a clear and ready utterance, a glowing 
heart, and a good share of zeal and enterprise, they 
can but do good, unless they possess some serious 
drawbacks. Nothing is more common or natural. 
Men are seldom well developed in all respects. 
The scrupulously correct man, who pays his debts 
to the last farthing, uses the king's English with 
grammatical exactness, speaks his own experience 
with trembling caution, is apt to lack charity, 
activity, fire. While the danger of the sanguine, 
progressive, loud and zealous brother is, that he 
will not be particular enough. 

Christians of ardent temperament sometimes 
neutralize their influence by extravagance, — per- 



INFLUENCE NEUTRi^ LIZED. 165 

haps by too free a use of that figure of sp&ech 
called hyperhole. Many good men have lost their 
reputation for iieracity by this means. The result 
is, that som3 will not hear them, because they 
suspect them of falsehood, while others considel 
them as joking, and turn off the subject with a 
laugh. Both they and their hearers have become 
so accustomed to extravagance, that common things 
are insipid. Still they may do good, but will be 
likely to succeed best where least known. 

Brethren of this temperament often injure them- 
selves by their levity. Both the Bible, and the 
common sense of mankind regard a light and 
trifling spirit as inconsistent with religion. Some 
ministers, even, are so prone to this vice, that it 
has been said of them, '' when in the pulpit they 
ought never to leave it, and when out of it, they 
should never enter it." In other words, this 
foolish habit spoils them for the ministry, though 
in other respects they may be well endowed. And 
this is in a great degree true. Some men oi the 
most effective talents, so neutralize their piety in 
this way as to accomplish little, if indeed they are 
not a positive injury to the cause which they advo- 



166 THE CHART OF LIFH 

cate. I'liey aro often n source of astonish me at 
and stumbling to converts, and of grief and rtiliic- 
tion to older Christians. The world also observe 
them, and lose confidence. But what is worse, if 
possible, they lose confidence in themselves, and 
in God. Thus, by a very foolish habit, they coun- 
teract their own designs, and only beat the air, 
where they ought to pull down the enemy's strong 
holds. 

This evil exists to an equal extent among the 
laity. They sometimes seem to forget the propri- 
eties of their calling, and laugh where Jesus would 
weep ; and joke where they might more appropri- 
ately pray, with groanings that cannot be uttered. 
This destroys devotion in themselves, and serious- 
ness in others, and when they would do good, they 
find reluctance, and imbecility, and other evils 
present with them. The magnitude of this sin is 
not fully appreciated. While it seems to bo 
harmless, it produces spiritual death wherever it is 
cherished. It palsies the heart and tongue of him 
who indulges it, and of many who observe it ; and 
if we mistake not, it is one of the chief sources of 
our weakness. Hence the apostolic injunction, 



INFLUENCE NEUTRALIZED. 167 

" let us who are of the day be soher,'' Speal? thou 
the things which become sound doctrine, that the 
" aged men be sober, grave.'* " Young men, like- 
wise, exhort to be sober minded,' ' And says another 
ipostle, " Gird up the loins of your mind, be sober, 
and hope to the end." 

But it will be asked, is there not an opposite 
extreme ? We answer, yes. Some have car- 
ried their gravity to such an extent as to appear 
sad, and unhappy, from which many have inferred 
that religion is melancholy and unsocial. But 
we have little constitutional tendency in this 
direction. We are more disposed to be lively 
and jocose, even though we live in a vale of 
tears. The inspired writers, therefore, have not 
cautioned us against sadness as they have against 
levity. The latter evil has injured thousands, 
where the former has injured one. This is com- 
mon, almost universal ; that, occasional. Both are 
evils, and operate greatly against a proper Chris- 
tian influence ; and we should avoid both as far 
as practicable. We are naturally buoyant in heaitn 
and prosperity, but we need not trifle. So are we 
anavoidably sober in certain anxious and perplex- 



168 THE CHART OF LIFE. 

ing circumstances, but ought to cherish so much 
hope in God, as not to be dejected. Both states 
are to be regarded with charity. Of the two, 
sadness is by far the less evil. It may subject us 
to the reproach of wearing " long faces," and of 
being called " mulish ^'^ but it conforms us much 
nearer to Christ and the apostles, and to the true 
spirit of piety, than levity, and therefore detracts 
less from our religious influence. 

Many good men have crippled their influence 
by a very moderate indulgence in alcoholic liquors. 
In a question of this nature, where the evil to be 
remedied is so great, and the opposition is from 
the lowest and worst of men, it would seem almost 
impossible that the Christian should not be em- 
phatically a tee-total temperance man. But some 
have hesitated. They have prized an occasional 
glass so highly, as to withhold their names and 
influence from the cause. Now, though in doing 
this, they may have been strictly honest, and may 
never have drank to intoxication, yet, considering 
the public sentiment, and the character of those 
with whom they take rank, they sufi'er almost 
entire bankruptcy in their moral influence. As 



IXiLUENCE NEUTKALIZED. 169 

things are, their profession is regarded as a bur- 
lesque upon the Christian name ; and any support 
or advocacy of religion coming from them, will be 
looked upon with profound suspicion. The ques- 
tion will every where be asked, in thought, at 
least, how can he be a good man, and yet not take 
sides against the giant evil of intemperance ? And 
it will be very difficult to give any satisfactory 
answer. Even those who commend his indepen- 
dence, and swing their miserable hats in honor of 
his name, have no confidence in him as a Christian, 
and would seek counsel and prayers of others 
rather than of him, were they to be prompted to 
inquire, " what shall I do to be saved ? '' 

Christians frequently injure their religious 
standing by their political movements. The senti- 
ment is getting to be somewhat general, that 
voting, with its accompaniments, is a moral action ; 
that a Christian is just as responsible for his vote, 
as for his prayers, and that he has no more right 
to break the Sabbath, or countenance intemperance 
politically^ than he has to do so domestically and 
socially. Hence, when a man prays for good laws, 
and good officers, and votes for bad ones, some 



170 THE CHART OF LIFE. 

are staggered. They wish to have confiden .e in 
him, but they do not understand how these things 
can be reconciled. The only way in which they 
can excuse him, is to conclude that the man does 
not view the subject in the same light that they 
do. But this often requires a larger amount of 
charity than falls to the lot of most men. 

The question of political duty is a very difficult 
one. We hardly know of another so embarrassing. 
The Christian ought to vote, — he is the very man 
to care for our civil interests. He should inform 
himself, attend the preliminary meetings, and see 
that proper candidates are nominated, and do all 
other necessary and honorable things, to secure 
their election. Christians have neglected these 
duties too long already. 

But let him do all as a Christian, and in the 
fear of God. If his party act upon right principles, 
and put up suitable candidates, let him go with his 
party. If not, he should desert it. To do wrong 
with a party, is no better than to do wrong alone. 
I am none the less guilty in doing wrong, because 
others are with me, and do the same thing. My 
duty is to do right, even if others will not. 



INPLtJENCE KEUTBALIZED. 171 

A great amount of religious influence has been 
fiacrificed on the altar of pleasure. In making a 
profession of religion, we pretend to renounce the 
" world, the flesh, and the devil," and promise 
that " we will no longer be led by them.'' And 
this is right. Wicked men, trained under the 
gospel, know perfectly that the pleasures of the 
world are inconsistent with the spirit and duties 
of religion. They understand that to become 
Christians, they must change their course. How 
must they be afi*ected, therefore, in seeing profess- 
ors of religion indulging themselves in their old 
amusements, — going to the theatre, playing at 
cards, dajicing, and practicing other games common 
among the young and gay ? Of course they will 
be led to doubt their sincerity, and to resist their 
preaching, and pious advice, by repeating the old 
retort, " physician, heal thyself." 

We do not refer to this as a common evil among 
evangelical Christians. But it does exist, and 
circumstances are calculated to increase it. Cer- 
tain sects wrongfully taking rank under this general 
title, boast of their " liberality^'" in respect to 
recreations of every kind. They are the principal 



172 THE CHART OF LIFE. 

support of the theatre, of dancing masters and other 
yagabond caterers for popular favor. The case is, 
however, relieved by the fact, that they have little 
lo say about religion ; and that little is chiefly in 
vindication of their own, in opposition to the reli- 
gion of the gospel. And another fact is, that few 
readers of the Bible can so deceive themselves, as 
to suspect them of being any thing better than a 
class of fashionable sinners. 

But such professors are not the objects of my 
present solicitude. They aim at nothing relig- 
iously, except to get to heaven themselves without 
religion, and of course will exercise no caution 
either to obtain, or to keep religious influence. 1 
write for the beneflt of Christians who are anxious 
to do good in the world ; and must insist, that any 
considerable attention to worldly pleasures, will 
counteract their best endeavors, and make them, 
as spiritual guides, no more than " sounding brass 
and a tinkling cymbal.'' 

For a Christian to turn aside from a just and 
lawful business, to advise a mourner, and pray for 
his conversion, would be very proper. It is often 
done. But how would one look coming out of 



INFLUENCE NEUTRALIZED. 173 

the ball-room, or the theatre, or rising from a card 
table, or some other fashionable sport, to engage 
in this holy work ? And suppose he were to meet 
his brethren of the dramshop, and the gambling 
table, and the cockpit, and they were to be called 
upon for counsel, as the apostles were, on the day 
of Pentecost, what would they say ? How would 
they regard each other ? There is something ridic- 
ulous in the thought. 

If, then, reader, you will act for God, keep in 
such company, and in such a condition, that you 
can act. Stand where you may have confidence in 
yourself, and where your words may be received 
without discount. 

Christians need to be careful, too, in relation to 
their business habits. We do not mean that they 
must be honest, this is understood. Nor that they 
should keep their word, be prompt, &;c. These 
things are indispensable. But rather that they 
should maintain the kind and generous spirit and 
bearing which can but command respect, wherever 
it is seen. The importance of this cannot be too 
highly estimated. Many seem to think that if they 
are strictly honest, it is enough. This is a mistake. 



174 THE CHART OF LIFE. 

They must be kind, too, — acommodating, and 
noble minded. Not that they shall do precisely 
as otl.ers may desire, or run unreasonable hazards 
to gratify them ; but if they feel obliged to re- 
fuse what is solicited, that they should do it in i s 
inoffensive a manner as possible. Besides, they 
siiould show themselves magnanimous. There are 
a thousand little things in business, which exert v 
powerful influence. One is the habit of contriving 
to get the quarter or half cent in making change. 
Another, is making a charge for what ought to have 
been done as a neighborly kindness. And we 
might add to the category, exacting small claims 
where we should accept nothing if offered, — 
charging a little more than others do, for the same 
thing, — disputing about prices. Now, though in 
all these particulars, we act according to the 
general custom, our conduct will be regarded as 
evidence of meanness, and our friends, to say 
nothing of others, will leave us with diminished 
views of our character. 

Besides, such practices are extremely impolitic. 
Every dollar saved by them, in most kinds ol 
business, costs its possessor more than he ^ets. 



IXFLUEXCE NEUTRALIZE). 176 

Most men feel a deep aversion to being " shaved,'" 
It is not so much the half cent, that they care 
about, as the principle of the thing. They had 
rjither lose a dollar, " handsomely,'' than a half- 
cont by meanness ; and they often turn away from 
such a trader with disgust, resolved to have no 
more business with him than their interests posi- 
tively require. While on the other hand, a gentle- 
manly and honorable course in these particulars, 
begets satisfaction and pleasure, and secures not 
caly custom, but confidence in regard to spiritual 
I 'lings as well as temporal. 

}*Iany are loose in their habits in reference :c 
tlie Sabbath. They are found " seeking their own 
pleasure " beyond what a strict construction of law 
allows. This may be done by labor, ur by visiting 
(iiends, taking medicine, watching with the sick 
Saturday night, with a view to Sabbath sleeping, 
and in a hundred other ways, which the argus eyes 
of a j ealous world are prompt to detect. 

Christians often err, also, in th.Qir personal appeal- 
ance. Some by being careless and slovenly, and 
others by being finicax and extravagant. One is 
suspected and despised for his ugliness, the othei 



176 THE CHAKT OF LIFE. 

for his vanity. Do you ask what is the standard ? 
I answer, economy on the one hand, — neatness 
and modesty on the other. If you expend more 
than is necessary, you will be considered as want- 
ing in benevolence and self denial. If you follow 
the fashions, you can but be suspected of vanity 
and worldliness. A true regard to the glory of 
God and the good of souls, seems to require that 
you dress so as to attract the least attention. 

Others impair their influence by idlenesss. They 
may do good, but they would probably exert a 
much better influence, if they were to engage in 
some honorable employment. People are justly 
suspicious that those who do nothing, will sooner 
or later do that which is worse than nothing. 

Bigotry is another source of danger. Not that 
Christians should have no system, or regard all reli- 
gions alike good. This is impossible with one who 
has himself been born of the spirit. He knows 
whereof he affirms, and cannot deny his own expe- 
rience. Nor, that all denominational lines should 
be erased. This would be a great evil, considering 
how society is divided. Christians entertain dif- 
ferent opinions, and feel constrained to adopt 



INFLUENCE NEUTRALIZED. 177 

different courses in relation to many things. To 
organize them into one grand society, would not 
harmonize their views. If we are not deceived, 
such a society would be so harrassed with contro- 
versies about doctrines and measures, that little 
good would be accomplished. The policy of 
Abraham and Lot, by which they peaceably sepa- 
rated, would seem to us preferable, and this is 
substantially the policy of Protestant Christendom. 
So let it be, but let there be no imbrotherly strife. 
All may contend "earnestly for the faith," as they 
understand it, but at the same time rejoice in any 
good which the others may achieve, and wish them 
God speed in doing still more. This is the true 
Christian spirit. It calls down no fire to consume 
others, but thanks God that the gospel is preached 
and " devils are cast out." And it commends 
itself to the good sense and admiration of people 
in general. They will say of one who manifests a 
large measure of this spirit, however he may esteem 
his own chosen sect he is a good man, and his 
words will be received with confidence and respect. 

At the same time they will despise a mere secta- 

12 



178 THE CHART OF LIFE. 

rian, who sees nothing outside of his own little 
circle that is commendable. 

A proper regard to your conduct towards the 
other sex is highly important. The eyes of the 
world are upon you. Judging by their own 
propensities, they are led to suspect others of 
impropriety in this particular. The least inadver- 
tence on your part, therefore, will be satisfactory 
evidence to them that your religion is a matter of 
hypocrisy, for evil purposes, or at least, that it is 
not as free from the taint of depravity as is pre- 
tended. And as is the strength of their conviction, 
that this is the case, so will be the weakness of 
your religious influence. No imprudences are 
treated with less charity than those which spring 
from this source. You may be accused in any 
case, but if you give no occasion to have your 
good evil spoken of, the damage will not be 
serious. 

Irritabiliiy often does great harm. Many are 
particularly exposed at this point. Contrary to 
the divine command, they are " soon angry. '' And 
when in this state, they are apt to speak in a 
manner to awaken distrust in reference to their 



INFLUENCE NEUTRALIZED. 1 70 

piety, and thus to offend some whom they might 
save, had they a better spirit. 

Brethren of this description need to watch and 
pray. There is nothing that can save them, but 
the love of God shed abroad in their hearts by the 
Holy Ghost. Others may keep cool without reli- 
gion, but they cannot. They must be saved by 
grace, not in form only, but in power, and in much 
assurance. But should they fail of having a suffi- 
ciency to meet their necessities, and in an unguarded 
moment be led to do an unchristian act, we advise 
them to confess their fault as soon as possible, to 
the injured party, though he may be an infidel, 
Such a course will show that the act was an ebulli- 
tion of passion in open hostility to their settled 
religious principles, and will go far to repair the 
damage. 

Christian forbearance is a very important grace. 
It is necessary in all the relations of life. No 
character or condition is exempt from suspicion. 
Good men are capable of jealousies, and evil sur- 
mises, which sometimes lead to prejudice, coldness 
and neglect, if not to whispering and hurtful insin- 
uations. We are sometimes misunderstood by 



180 THE CHART OF LIFE. 

our friends, sometimes misconstrued and censured. 
Such treatment is provoking, and is often thought 
to be insufferable. Hence many have, in a rage, 
torn themselves away from the Church of their 
choice, and plunged deeper into sin than ever ; 
while others have fallen into a sour, complaining, 
and unhappy state, neither forgiving others, nor 
asking to be forgiven. Thus, they cease from the 
functions of their high calling, and become a moral 
iceberg among the faithful. They radiate more 
darkness than light, and become a burden rather 
than burden bearers. And all this results from 
the want of a little forbearance. 

God have mercy on you, reader, if this is your 
case ! Awake out of sleep and call upon the Lord 
to pity your weakness, and help you to repent. 
Remember how long God has borne with you, and 
have you done nothing to try the patience of your 
brethren ? Think what you have said about them, 
what charges you have preferred, what reports you 
have retailed. And must they bear so much from 
you, and you bear nothing ? Perhaps you have 
been misinformed; or, if not, the offender might 
not mean what you attribute to him ; and if he did. 



INFLUENCE NEUTRALIZED. 181 

he might have acted in view of circumstances of 
which you know nothing. Why ruin yourself by 
such unbrotherly jealousy and unforgiving censure ? 

Remember, God requires you to forgive, and to 
be long suffering. It is a necessary discipline. 
Ml Christians have more or less occasion to prac- 
tice this virtue. Determine that you will forgive 
all, — that you will never again sacrifice your own 
influence, or afflict others, but will rather " bear 
long,'' and be kind. 

Many fail of doing justice to themselves, and the 
cause of religion, for the want of more symmetry of 
character. They have good parts, but lack har- 
mony. In some respects they abound, in others, 
they are deficient. They do not " get weary in 
well doing," but, then, they limit themselves to 
particular themes. They are zealous for temper- 
ance, or humanity, or certain views of holiness, or 
missions, or Sabbath Schools, or some similar 
department of duty, and manifest little sympathy 
for co-ordinate interests of equal importance. If 
the minister will preach on their subject, or hold 
meetings, oi raise funds for its special advocacy, 
thoy are interested ; otherwise, they are missing. 



l82 THE CHAKT OF LIFE. 

They are inclined to think nothing is effected, 
unless their favorite department is particularly 
noticed, and therefore, they sometimes introduce 
their hobby where it appears ridiculous, and is not 
respected. This disturbs their fellov/ship, and half 
inclines them to leave the Church. 

But they ought not to complain, for if we are 
not deceived they do the same thing themselves, in 
reference to other objects. In support of their 
favorite enterprise, it is true, they head the list ; 
but how is it in regard to Church expenses, and 
benevolent subscriptions ? If others should follow 
their example, these great interests would often fail 
for want of support. 

Such characters are found every where, and they 
have their use. They sustain certain interests 
that would flag, but for them, and they serve to 
exercise the patience, and other graces of a better 
class. They are also convenient, at times, in push- 
ing measures, which have not as many friends as 
they deserve. But then they are not to be relied 
on for all occasions. They make good soldiers in 
certain battles, but in others they are good for 
r. thing. Brethren of ».ess strong points, but inter- 



INFLUENCE NEUTRALIZED. 183 

ested in every department of Christian effort, are 
to be preferred. Their paper passes without dis- 
count. We know where to find them, and every 
interest is safe in their hands. They may make 
less show, but they are a tower of strength. Their 
influence will be felt. Though others run faster 
at times, they will win the prize. 

Parents sometimes depreciate their influence by 
inattention to the conduct of their children. It is 
expected of Christians that they will "rule their 
own houses well," and train up their families " in 
the nurture and admonition of the Lord." They 
are required to govern as well as pray for them. If 
the material they have to work upon is peculiarly 
jnpliable, or if they are wanting in ability, allow- 
ance must be made. Perhaps they are entitled to 
pity more than blame. But no apology can be 
offered for carelessness or indifference. We have 
seen Christians perfectly easy in Church, to appear^ 
ance, while their children and others of their fam^ 
ily were breaking the sabbath, or carelessly and 
rudely violating the proprieties of the house of 
God. Here is an inconsistency. Parents need 
not expect to be very useful while these things are 



184 THE CHART OF LIPE. 

SO. If they cannot control their children, they had 
better acknowledge it, and place them in the hands 
of the civil authorities. Then, it will be seen, 
that they do not tolerate the iniquity. 

An evil also exists among htUeving children. 
Good people have had occasion to say, " I should 
think better of them, if they paid more respect tL 
their parents. " The Creator requires that they 
honor and obey them. To address them irrever- 
ently, or to neglect to provide for their comfort 
as far as practicable, is a palpable infringment of 
the law of God, and a fearful evidence of irreli- 
gion. How cutting and how just the sarcasm con- 
tained in utterances like these : " He is a very 
pious man, hut he keeps his father in the poor 
house ;^^ "she is a charming Christian, but she 
treats her mother like a slave J ^ 

Wo to the professor against whom such charges 
can be sustained, God regards conduct of this 
kind as an offence against himself, and people in 
general account it the most indubitable proof of 
hypocrisy. While on the other hand, kindness to 
parents begets confidence, even where other works 
of piety are wanting. 



INFLUENCE NEUTRALIZED. 185 

^^ Poor womavjiow she has to work! I should 
think better of her husbaiiJ. if he would help her 
more, and go to meeting less ! " This exclama- 
tion^ we are sorry to say, comes from a respectable 
source, and relates to a good man. But at this 
point he is vulnerable. At least, he seems to be. 
He is always at meeting, but she is seldom there. 
The care of her family engrosses her whole time. 
Why he does not sometimes remain at home and 
let her enjoy public and social worship, is a ques- 
tion which his friends are unable to answer. Hus- 
bands cannot be too careful. 

But all mothers are not susceptible of being kept 
at home. They will attend Church, even if they 
have to put the children to bed and lock the door. 
The effect is, that many respectable people are dis- 
gusted. One does " not belies e there is any reli- 
gion in locking the children up in the house and 
leaving them alone to attend meeting." Another 
" could think better of such ladies if they would 
darn their children's stockings. Hence we hear it 
said, " Mrs. W. is a' very good woman, hut I " 
Ah ! here is the mischief. She is anxious to be 



186 THE CHART OF LIFE. 

useful, but counteracts her own efforts by giving 
her neighbors occasion to suspect her integrity. 

•* I must the fair example set ; 

From those that on my presence wait 
The stumbling-block remove ; 
Their duty by my life explain, 
And still in all my works maintain 
The dignity of love." 

In a word, dear reader, if you will answer the 
end for which you were made, you must so live as 
not to have your good, evil spoken of. Therefore, 
it devolves upon you to " abstain from all appear * 
ance of eviL^^ " Do all things without murmerings 
and disputings, that ye may be blameless and 
harmless, the sons of God without rebuke in the 
world." Phil. 2 : 15, 16. Seeing that you are 
placed here in the stead of Christ, and are looked 
to for a model of Christian purity, " be diligent, 
that you may be found of him in peace, without 
spot and blameless." Then shall you be honored 
both by God and man. For, " He that walketh 
righteously, and speaketh uprightly ; he that 
despiseth the gain of oppressions, that shaketh hia 



NFLUENCE NEUTRALIZED. 187 

hands from holding of bribes, that stoppeth his 
ears fiom hearing of blood, that shutteth his eyes 
from seeing evil ; He shall dwell on high : his 
place of defence shall be the munition of rocks, 
bread shall be given him, his waters shall be sure." 
Is. 33 : 15, 16. 

You are expected to be patterns of piety. "While 
your words may die away and be forgotten, your 
actions will be remembered, especially if they are 
inconsistent with your profession. Questions of 
conscience will be referred to your example for 
adjustment, long after you are dead. If that ex- 
ample be defective, it will be quoted with avidity, 
both in justification of sin, and in contempt of 
religion. Seine, therefore, as lights in the world. 



CHAPTER IX. 

CHRISTIAl^^ ACTITITY DIKECTED. 

It is not enougli, Christian friends, to be harm* 
less. Positive and aggressive duties devolve upon 
you. The world is to be instructed by precept aa 
well as example. It is to be persuaded and sub- 
dued by a direct effort. God requires you to 
bring your talents, be they more or less, into the 
best possible use, with reference to this result. 
You are to be a laborer together with him. What 
you shall do, and how far you shall succeed, re- 
mains in a great measure for you to determine. 
My present object is, to assist you to improve and 
apply your powers in the best manner. 

In the first place, allow me to remind you of the 
importance of knowledge. We do not mean literary 
or scientific knowledge, though this may be useful. 
We refer particularly to the knowledge of God, and 
the plan of salvation ; the knowledge of man, his 
susceptibilities, preferences and prejudices ; — the 
knowledge of ourselves, our rank, powers, and 



CHRISTIAN ACTIVITY DIRECTED. 189 

adaptations. Without the first, we shall stumble 
and fall. Without the second, we shall be likely 
to encounter a prejudice, where we should have 
taken the advantage of a predilection. And with- 
out the knowledge of ourselves, we may wander 
from our sphere, and attempt that for which we 
have no capacity or adaptation, and thus " beat 
the air." 

As to the best means of acquiring this know- 
ledge, we are free to say, that we know of none so 
good as reading the Scriptures, and prayer. One 
who keeps near to God in his ajQfections, and studies 
the sacred oracles, will not stray very widely from 
the path of propriety. Let him prayerfully bring 
every question to this standard, and act in the light 
which he thus receives, and he will find himself a 
growing Christian. 

Familiar intercourse with the pious is another 
source of information. Though no one may have 
the preeminence, still, light will be elicited. But 
where you can have free access to superior minds, 
the advantage will be great, particularly if those 
minds are imbued with the spirit of religion. But 
discrimination must be used, — knowledge may bp 



190 THE CHART OF LIFE. 

too dearly bought. We may be misdirected in 
our inquiries, and find ourselves seeking know- 
ledge of secondary importance. It is desirable to 
know, but our object in seeking knowledge should 
be that we may be useful. Preachers, we fear, 
sometimes err at this point. They spend days and 
nights on Greek and Latin, and feed the people 
with lean sermons. Their studies have no adap- 
tation to the end which they seek. 

Much might be said in favor of good books, 
which are now abundant and cheap. Information 
which was formerly locked up in mammoth folios, 
is now found in a compact and simplified state, 
within the reach of all. So that by a proper hus 
banding of their time, persons of every calling may 
become wise on all common and practical subjects. 

Preaching, exhortation and prayer are also in- 
structive. Though we have been many years learn - 
ing, we seldom hear a sermon or an address without 
being impressed with some new idea. It may be 
but a single fact, or thought, but this treasured 
up in the mind, will serve to enrich some future 
speech or conversation. We should, therefore, 
" be swift to hear." 



CHKISTIAN ACTIVITY DIRECTED. 191 

In connection with these means, we suggest 
communion with God as indispensable. This enliv- 
ens and energizes all our faculties. Without.it, 
like the heath in the desert, " we know not v/hen 
good cometh.*' We may read the precious Bible, 
and other good books, hear excellent sermons 
and addresses, but all will pass away like the morn- 
ing dew. Our senses are so stupified, or our 
attention is so absorbed with worldly objects, that 
we do not realize what is said, or even think of 
turning it to good account. But where the heart 
is alive to God, and is deeply interested in the 
glory and extension of his kingdom, every word 
and act is weighed in the balances of the Sanctuary, 
and estimated according to its spiritual bearings. 
Old ideas appear in a new light. The heart being 
right, it seems to possess something of the power 
of the philosopher's stone, — it converts all it 
touches into gold. If we attempt to speak, and 
we shall be very likely to do so, it will not be a 
mere repetition of threadbare conceptions, but the 
outpouring of living waters. 

Those who seek to understand religion in its 
various aspects without its enjoyment, are like a 



192 THE CHART OF LIFE. 

blind man looking at the sun. They may adopt 
its creed, sing its hymns, enter its gates, and sol- 
emnize its formalities ; but their progress will be 
slow. They must keep the lights of the inner tem- 
ple burning. If we were to be asked what is the 
first prerequisite to the study of theology and 
religion, we should reply communion with God. If 
our opinion should be asked in relation to the sec- 
ond, we should say maintain that communion. Our 
third advice would be, that nothing should be 
studied which would disturb that happy relation. 
The idea that young men must backslide in acquir- 
ing the necessary education for the ministry, is a 
libel on the divine economy. Backsliding may 
result from the arrangements of men ; but the way 
of the Lord is a path that " shineth more and more 
unto the perfect day." Measures, therefore, which 
naturally tend to conceal the light of the divine 
presence from the heart, and freeze the spiritual 
affections, are not of God, nor should they be 
adopted. They may clothe us with SauFs armor, 
but not with the mind of Christ. They may exalt 
us as men, but they will cripple us as Christians, 
and co-laborers with God. 



CHEISTIAN ACTTYITY DIRECTED. 193 

Great care is, therefore, necessary in determining 
what you will read and hear, and with whom you 
will associate. Any measure which serves to in- 
crease devotion, gives you more of the spirit of 
prayer, and a stronger affinity for God, and good 
people, may be regarded with favor. But what- 
ever exerts an opposite influence, should be reject- 
ed, however popular. We have reason to believe 
that it is a leading object with many book writers 
and lecturers, to shake the public faith in the Bible, 
and loosen the reins of Christian principle and dis- 
cipline. .\nd it is an alarming fact that they are 
patronized by the Church in general, in common 
with infidels. Whether this has anything to do 
with the spiritual apathy of the Church, is a ques- 
tion of solemn interest. 

la the application of your energies, it is impor- 
tant that you believe in the practicability of success. 
Though knowledge is power, yet, like most other 
powerful instruments, it is inefiicient, taken alone. 
It must be accompanied by faith. You must 
regard the object of your labors attainable. No 
man can be foolish enough to attempt what he 

regards as impossible, while faith in the feasibility 

13 



194 THE CHART OF LIFE. 

of the project, is one of the surest pledges of 
success. 

As the Duke of Argyle was one day walking in 
his garden, he saw a Latin copy of Newton's Prin- 
cipia lying upon the grass. Astonished to find 
such a book in such a place, he made inquiries, 
and found it to be a part of the amusement of 
young Edmund Stone, a son of his gardener, who 
had begun to snatch time from his work for study. 
"What," said the Duke, "do you understand 
geometry, Latin, and Newton ? " "I know a little 
of them " replied the youth. "But how came you 
by the knowledge of these tnings ? " Stone re- 
plied, that he had been taught to read ten years 
before, by a servant, and inquired, " Does one 
need to know more than the twenty-four letters in 
order to learn everything else he wishes ? " This 
only increased the Duke's curiosity, and he seated 
himself on the bank, and desired to hear the boy's 
whole story. " I first learned to read," said he. 
" The masons were then at work on your house. 
I noticed one day that the architect used a rule 
and compass, and that he made calculations. I 
inquired what might be the meaning and use of 



CHRISTIAN ACTIVITY DIRECTED. 195 

these things, and was informed that there was a 
science called arithmetic. I purchased a book of 
arithmetic and learned it. I was told there was 
another science called geometry. I bought the 
necessary books and learned geometry. By read- 
ing I found that there were good books in these 
two sciences in Latin, and bought a dictionary and 
learned Latin. 1 understood, also, that there were 
good books of the same kind in French ; so I bought 
a dictionary and learned French. And this, my 
Lord, is what I have done ; it seems to me that we 
may learn ex>erij thing when we know the twenty- 
four letters of the alphabet, ^^ 

Here was the secret of his success. He believed 
that with the twenty-four letters, "he could learn 
every thing." Had he believed the acquisition 
impossible under his circumstances, he never would 
have bought the arithmetic, 

There is power in faith. Some Christians of 
superior gifts, are little more than a blank for the 
want of it. They could do much if they only had 
faith to apply their powers. But here is the diffi- 
culty. The prospect looks dark. They have 
little faith in themselves, and not much more in 



196 THE CHART OF LIFE. 

God ; therefore, they bury their talents, or employ 
them so feebly, and with so little courage and per- 
severance, that they accomplish nothing. While 
other men of far less intellectual qualifications, 
and spirituality, '' believing all things," and " hop- 
ing all things," embraced within the divine prom- 
ises, so plunge into the arena, and shout for the 
victory as to obtain it. 

We say, then, " have faith in God," and also 
m yourselves, and in the means of grace. God is 
Almighty, — the resources of eternity are his, he 
can clear the way before you, and is infinitely more 
interested in your success than you can possibly be- 
lieve. Venture upon his promises and you shall 
see his salvation. 

Courage is another element of power, whrch is 
not less essential in the Christian enterprise than 
in that of the warrior. Many people of eminent 
talents, live and die in the shade for the want of 
it. They understand the whole subject better than 
most men, but accomplish little or nothing. And 
yet they hardly know why. When contemplating 
the infiuence and achievements of others, they 
often ask, ' why may not I do the same ? " Tlie 



CHRISTIAN ACTIVITY DIRECTED. 197 

answer is, they have not courage. They see a lion 
m the way. They are afraid of defeat. Possibly 
the fear jf persecution, excitement, or crimination, 
may scare them. They need a little of the spirit 
of Luther, who would go to Worms in the face of 
death, and against the remonstrances of friends, 
" though every tile in the city were a devil.' ^ 

How far this is chargeable to constitutional tem- 
perament, we cannot say. There is considerable 
dissimilarity among men in this respect. But the 
evil is remediable. By seeking divine grace to 
counterwork our natural pride, and love of appro- 
bation and of ease ; and to beget a conscience that 
agonizes us at every neglect of duty, we shall be 
able to bear the cross. In such a state of mind, 
we find it easy to believe God, something after the 
example of Abram, Moses, and Elijah. And like 
young David, when he longed to grapple the Phil- 
istine, we often burn for the conflict, though it be 
against fearful odds. Under these circumstances 
we feel little alarm about losing places, being con- 
founded, or failing in our revival measures. No, 
we dire venture, even to the extent of forsaking 
father and mother, and wife, and children, and 



198 THE CHART OF LIFB. 

home, if need be, that we may know God and save 
men. 

You must also have a firm and holy purpose to 
accomplish something worthy of your high calling. 
It is the greatest misfortune that can befall a 
young Christian for him to receive the impression 
that he can do nothing. To be without purpose is 
an evil of little less magnitude. Both discourage 
enterprise, obstruct action and progress, and ren- 
der existence a burden. 

Now, while we should not ov^r- estimate our 
capacity, and think more highly of ourselves than 
we ought, it is proper that we should " think 
soberly," and remember that God continues no 
saint on earth without some good reason. If it 
was "far letter ^^^ or, as Macknight renders the 
word, "by much far letter^'' for St. Paul " to de- 
part and be with Christ," than to continue amid 
the toils and dangers of this world, it is so for 
every Christian. Hence, the continuance of the 
pious in the present state, is for some important 
end. There is something for them to do or suiFer 
for the benefit of others. And it devolves on them 
to inquire what it is, and having ascertained, Ij 



CHRISTIAN ACTIVITY DIliECTEl>. 199 

believe themselves, through grace, equal to the 
task. AVc honor him who hath called us, when 
we can say with the apostle, " I can do all things 
through Christ which strengtheneth me." This is 
faith, without which it is impossible to please God. 
And if it does not carry us beyond the range of his 
promises, either expressed or implied, it will not 
be disappointed. 

With these views, every Christian ought to de- 
termine in advance, to do good according to his 
ability and circumstances. This will prompt him 
to improve all available means of self cultivation, 
and to watch the openings of Providence, for op- 
portunities to employ his powers to the best 
advantage. He will put his money to the exchan- 
gers, that he may restore it to the master with 
Interest. He ought to do it. It is true here, as 
elsewhere, " nothing venture, nothing have." If 
we will make a successful voyage, we must push 
our boat out from its moorings. And to do this 
against our fears, and the love of ease, and popular 
favor, we must resolve, with the solemnity of an 
oath, that we will do it. 

If you will be useful, undertake something defi- 



200 THE CHART OF LIFE. 

nite, and be determined. You may not, like 
Columbus, discover another continent, nor may 
you, like Fulton, apply steam to navigation, or, 
like the Tenants and Wesleys shake a hemisphere ; 
but there is a noble enterprise within your sphere, 
which you may embrace and push to its consum- 
mation. It will tax your faith, your courage, your 
ability, probably your purse, and perhaps your 
reputation ; but it is a glorious work, and one 
which will contribute to swell the happiness of 
eternity. If you do not apprehend your particular 
calling, abide your time. Stand in the market 
place. Be always ready, and heed the call when 
it comes. 

Without some such purpose, nothing will be 
achieved. If you have no peculiar besetments and 
temptations, you may maintain a fair standing, and 
get through the world in hope. But you will not 
enjoy life, nor answer its grea^t ends, and will not 
be mourned when you die. And there is reason to 
fear that you will do even worse than this. You 
must be active. If religion does not employ you, 
sin will. So you must be happy, — your nature 
demands i . If you do not find happiness in reli- 



CHRISTIANS ACTIVITY DIRECTED. 201 

gion, you will seek it in the world. And you cer- 
tainly will not, unless you are faithful to the trusts 
committed to you. Enter, then, the great field of 
Christian endeavor, and determine that by the 
grace of God you will make an impression on soci- 
ety that shall be legible in heaven. Not only take 
opportunities, but make them. Like the mettled 
hounds of Actseon, pursue the game not only where 
there is a path, but where there is none. Learn 
to leap and creep ^ to conquer the earth like Caesar, 
to kiss it like Brutus, to snatch the laurels from 
the doubtful hand of victory, like Nelson. Not 
only strike when the iron is hot, but like Crom- 
well, make it hot hy striking. Then you shall not 
only rule the storm, but raise it. 

Do you fear that this leaves divine grace and 
Providence too much out of sight? Such a pur- 
pose and spirit is high proof of both. Grace is 
never more honored, than when manifestei in 
Godlike enterprise. 

But these qualities and measures will fail of 
their highest success without sympathy. Mere in- 
struction, admonition, warning, and advice deliv* 
ered as a professional duty, are not enough. They 



202 THE CHART OF LIFE. 

may be strictly correct, and appropriate ; and thoj 
may be given with rhetorical grace ; but they will 
not be likely to produce the desired effect, where 
there is no sympathy. 

Sympathy is necessary to ourselves, to fit us for 
the work. To ordinary minds. Christian effort is 
difficult. Men naturally shrink from it. Slight 
apologies suffice for excuse. Unless, therefore, 
we love the souls of men, and are deeply concerned 
for their welfare, we shall devote ourselves to other 
pursuits, more congenial to our taste. Or, if con- 
science should triumph over aversion, our endeav- 
ors will lack the spirit and energy necessary to 
success. 

It is equally important in another aspect. The 
ejQfect of feeling, is to awaken corresponding feel- 
ing in others. Love commands attention and re- 
respect. A Christian taking a Universalist friend 
to Church with him, desiring that he might be 
profited, was exceedingly pained to hear future 
punishment portrayed in a kind, but most terrific 
manner. Turning to the visitor, as they went out, 
he expressed the hope that he would not be offend- 
ed. " O no," said he, " I never take offence at 



CHEISTIAX ACTIVITY DIRECTED. 203 

ministers sending the wicked to hell, if they will 
only be sorry for itJ'^ This is the idea. Sym- 
pathy soothes the asperity of the carnal mind, and 
begets an interest in the hearer that often results 
in reform. 

Thus we see how ministers of moderate attain- 
ments often accomplish so much. They appeal to 
the sensibilities as well as the intellect. They 
take their hearers by the hearty and save them. 
Whether they apply the^ law or the gospel, they 
are alike tender and sympathetic. They '' per^ 
suade,'' but never drive. And they do it with 
much " long suffering," while strong men of a 
more legal cast, preach profoundly, and toil hard 
in their way, without producing any saving effect. 

We see, also, how certain private christians suc- 
ceed in the Sabbath School, the prayer meeting, 
and the more private walks of life. They have 
little knowledge, and no rank to command regard, 
and yet they exert great influence, and do much 
good. The truth is, they " love much. " Hence 
they are sincere, and earnest, and ingenious. Love 
gi^es them tact. Being anxious, they are apt, not 
only to teach, but to find hearers, and lead them 



204 THE CHART OF LIFE. 

to the cross. They are wise to win souls. Going 
forth weeping, bearing precious seed, they return 
" bringing their sheaves with them. " 

There is power in tears. You should, therefore, 
cultivate your sympathies. The nearer like Christ 
you are in this respect, the more good you can do. 
And he will bless you with his own Spirit, if you 
properly seek it. 

We have spoken of the attainment of knowledge, 
and the cultivation of yojir talents. There is one 
other element of influence to which special atten- 
tion should be directed. We refer to the power 
of speech. Speech is the principal medium of 
communication between men. It matters little to 
others how much we know, or feel, if we have no 
power to communicate. Christians, therefore, 
should keep their eye steadily fixed on this point, 
and avail themselvs of every means of improvement. 
Not that we would have them make improvement 
a prominent object of speaking. He who speaks 
for God needs to concentrate his whole soul upon 
the point to be gained, and the best arguments to 
secure it. To turn aside to criticise language will 
mar the spirit of his efi'ort without much improv- 



CHRISTIAN ACTIVITY DIRECTED. 205 

ir\g tlie letter. The best guaranty for a good expres- 
sion, is, that we have something to say and are 
very anxious to say it. Feeling profoundly inter- 
ested in the subject, and speaking from a high 
sense of duty, we can hardly fail of commanding 
our best style, without aiming directly at it. 

But while we would not recommend special 
attention to style in speaking, we would encourage 
all christians to improve their speaking powers. 
If they will have two talents they must improve 
one. If they wish to be able to speak fluently, 
and do much good, they must consent to speak a 
little at first and perhaps do no good. Many who 
now speak the most powerfully, began in great 
weakness and mortification. 

These remarks apply as well to religious conver- 
sation and social prayer as to exhortation in public 
conferences. Those who converse much will 
converse well. The intention to improve this 
means of doing good, naturally leads to prepara,- 
tion for all the various emergencies which may 
arise. And, then, " practice makes perfect. " 
The same is true of speaking in public assemblies, 
and also o^ vocal prayer. If Christians will be 



206 THE CHART OF LIFE. 

efRcient in those exercises, they must begin early, 
and abide in the work. 

There is a loud call for improvement at this 
very point. Too few speak in social meetings, 
and those few speak too long. The result is 
repetition, dullness, and inattention. Thus, meet- 
ings are often neglected, whereas if brethren 
connected with them would feel their responsibil- 
ity, and do their duty, they would be crowded. 
Reader, are you faithful in this respect ? Speak, 
that you may be refreshed. A word, a broken 
word, will do you good. It will benefit others 
also. T^ m speak, reader. Speak in meeting. 
Speak to your friends. Converse with them freely. 
Tell them your experience, and find out their diffi- 
culties and remove them. Begin now. Bring the 
unruly member into the holy service of your Maker. 
'^ A word spoken in season how good it is ! '* 

Perhaps you think you can have no influence. 
'* God hath chosen the weak things of the world to 
confound the things which are mighty ? '* Ha 
saved Naaman by a single breath of the Hebrew 
maid ? Said a dying child to her wicked father, 
'' I am going to Jesus, and what shall I tel] him is 



CHRISTIAN ACTIVITY DIRECTED. 20? 

((be reason you do not love him ? " It was eno jgh. 
Age and eloquence had failed, but the trembling 
words of a little girl pierced his heart, and brought 
a young man to Christ whom we often hear in the 
house of prayer. 

Patient endurance is often necessary. The soil 
is to be broken up, and it is hard. Success is 
sometimes delayed for years, and the prospects 
grow less flattering continually. Frequently 
promising buds are suddenly blighted. The peni- 
tent gives over the struggle, the convert returns 
to the world or vacillates, while many who main- 
tain a profession seem almost as if dead. 

The consequence is that many who enter the 
vineyard, become discouraged. But this is not 
right. We must persevere. If we do not succeed 
to-day, try again to-morrow. When one measure 
fails, employ another. And hold on by faith until 
the object is gained. This is the way in which 
some men succeed so well. Just when others 
shrink they arouse themselves anew and shout for 
the victory. "Yes, brethren," said a brother who 
fiad holden his church to regular nightly meetings 
for several weeks, '' you have done well in coming 



208 THE CHART OF LIFE 

SO long. I can urge you to attend no longer. Fut 
sinners are not converted, and I am unwilling to 
give them up. I shall therefore continue to come 
here as 1 have done, and if any of you feel as 
though you can spend the time, I shall be glad to 
see you, but I cannot expect it. He accordingly 
continued ; but he was not alone, *' the multitude 
came, and many were converted. " 

We have not delayed particular reference to 
l^rayer from any want of confidence in it as a means 
of doing good. It is a powerful agency which 
must accompany every other means. There are 
many whom we can reach only in this way- These 
may be saved in answer to prayer. I need not 
enlarge. The facts and arguments illustrative of 
this subject are familiar to most Christian readers. 
I would, therefore, only say, pray much, — pray 
vocally in secret, — pray vocally in public as you 
have opportunity, — pray for particular cases, — 
pray perseveringly, pray in faith, and accompany 
your prayers with such advices and other efforts, 
as prudence may suggest. 

Si7ig, also, unto the Lord. There is power in 
music. God has constituted us to be affected by 



CHRISTIAN ACTIVITY DIRECrED. 209 

singing as well as prayer. How inspiring is sacred 
music. The soul can express its emotions in no 
other way more thrillingly, either for itself or oth- 
ers. Sing as you are able. If you do this now, 
and follow the practice, you may make a good 
singer. The reason why so few learn to sing in 
our social meetings, is that they do not try. They 
leave their hymn book at home, or are too lazy to 
find the hymn and address themselves to the work. 

In relation to learning music as a science, it is 
desirable, if you can do so without losing your de- 
votion. It is lamentable that singing schools are 
managed with so little decorum. Unless they can 
be conducted with something like the order which 
obtains in other schools, they should be avoided. 
The object is a good one, but may cost too much. 

There is another topic which is entitled to your 
special attention, I refer to the assistance you 
may render others in doing what you are una- 
ble to do directly yourself. For instance, you are 
desirous that a friend should be converted, but 
cannot bring him to the point. You know of one 
who has great influence over him. Now, what I 

mean is, that you should interest that person in 

14 



210 THE CHABT OF LIFE. 

your object Important results are often secured 
in this way. Or, if you know of one who is striv- 
ing to accomplish any good work, go and encourage 
him by manifesting interest, and giving him a few 
kind words. 

If you are a teacher in a Sabbath school, you 
may encourage the Superintendent and others, by 
your punctuality. And the same is true if you do 
not belong to the school. How greatly are schools 
benefitted by the visits and commendations of pa- 
rents, and by the addition of new members ! 

How do you suppose Church officers feel whei 
a meeting is called pertaining to their particular 
work, and few attend ? Your absence is a source 
of real pain to them. This is the reason so many 
are unwilling to hold such responsibilities. There 
are not " helps " enough. If the presence and 
sympathy of all who ought to be interested, could 
be had, they would be offices of pleasure. Think 
how you would wish others to do, if you held 
these positions, and your duty will be plain. 

Ministers, especially, need a service of this kind. 
Theyhav^e severe conflicts. Inattention to their 
ministry and the other means of grace on your part 



CHRISTIAN ACTIVITY DIRECTED. 211 

is a source of real anxiety When they are trying 
to awaken interest, to see their brethren asleep, 
and indifferent, agonizes their hearts. Sympathy 
in these circumstances, is like cold water to a 
thirsty soul. So, that when it seems to them their 
preaching is a failure, — that the church and peo- 
ple are ashamed of it, (and ministers do have such 
impressions,) to hear that it has done good is a 
great relief, and encourages to further efforts. 

When Mr. Asbury, the most indomitable itiner- 
ant the world ever saw, was getting old and feeble, 
still holding on his way, he preached on one occa- 
sion under great depression, thinking it about time 
for him to retire from the field. As he was leav- 
ing the place, a lady approached him with a smile, 
thanking God that she had obtained under his 
preaching an inestimable blessing. " Have you ? " 
he inquired. " Then," straightening himself to his 
full altitude, " thajSTK God," said he, " I will go 
around the continent again, ^^ 

The best of ministers sometimes need encour- 
agement, and it is in the power of those far below 
them, both in talents and grace, to assist them in 
tiiis respect. In the case mentioned, a poor wo- 



212 THE CHAKi OF LIFE. 

man inspired a great and powerful minister, b-j 
declaring what the Lord had done for her soul. 
The brethren at Rome, hearing that St. Paul, then 
a prisoner, was on his way to their city to be tried 
at the court of Csesar, went out to meet him, some 
to the '' Appii Forum,'' which was a distance of 
fifty- two miles from Rome, and others to the " Three 
Taverns," a distance of some thirty- three miles. 
What they said to him, we are not permitted to 
know. There is little room to doubt, however, 
that they spake words both of sympathy and in- 
struction. They knew something of great interest 
to him, but of which he was ignorant. But had 
they said nothing, the affection manifested in going 
such a distance to meet him, by which they com- 
mitted themselves to his interests, was better than 
words. Hence, when he saw them, " he thanked 
God and took courage.'^ 

Rev. John Angel James claims to owe much that 
he has done in the world to his excellent wife's 
sympathetic attention. When St. Paul had " no 
rest," being " troubled on every side," the Corin- 
thians were so " fervent" towards him that he was 
constrained to acknowledge their kindness, which 



CHRISTIAN AUTIVITY DIRECTED. 213 

he did in these words : '' Great is my glorying of 
you ; I am filled with comforr, I am exceedingly 
joijful in all our tribulations, ^^ — 2 Cor., 7. He 
speaks, too, of several others, who, he says, have 
" been a great comfort unto me." Though far be- 
low him in rank, their influence over him was 
great, and made him more happy and more effi- 
cient. 

John Wesley obtained his science and letters at 
Oxford ; but where did he find his religion ? The 
answer is, among those who were comparatively 
children in other respects. The pious Moravians 
had nothing of his general intelligence, still on one 
subject they were learned and he was ignorant. 
God moved them to teach, and humbled him to 
sit at their feet. Thus, they lighted a torch whose 
scintillations have compasssd the whole earth. 

Though ignorant, reader, whether you be male 
or female, you may help your preacher. At least 
you can pray for him. " Pray for us," said St. 
Paul, " that the word of the Lord may have free 
course and be glorified." You may encourage him 
by always being at meeting when it is possible, 
and taking such interest in the exercises as your 



214 THE CHART OF LIFE. 

denamincitional regimen requires. If you aro un- 
necessarily absent, or are careless and sleepy when 
present, he will see it, and be pained at your lack 
of sympathy. Many a good sermon has been 
spoiled by brethren going to sle^p in the outset. 
How can a man extemriorize, or even read a sermon 
well, when his dear people sit around him as dead ? 
One thing is certain, unless they awake, he will 
become as careless as they, or he will wear him- 
self out, and go to his long home. To sleep in a 
minister's face, when, as an ambassador from the 
court of heaven, he is delivering a message from 
the King of Kings, is an insult which no living 
man can witness with'^ut grief. And I speak only 
for such men. If any be dead, and preach for hire, 
and aim at nothing godlike, you may as well sleep 
as he, and I have nothing to say. But if he be 
worthy of his position, and labors for the good of 
souls, you will dishearten him. 

You may encourage him too, by kind ivords. 
Some good people honestly seem to think it their 
duty to find fault with their minister. They are 
so afraid that he will be proud^ they dare not com- 
mend him. But if they can find a defect in his 



CHRISTIAN ACTIVITY DIRECTED. 21.5 

germons, administration, or pastoral work, they 
are sure to notify him. And they glory in doing 
it, as though it was a very fine affair ; little dream- 
ing that the devil has set them at work. Poor 
souls ! They know not what they do. A few 
men may have independence and self conceit 
enough not to notice it ; but the great majority 
inust feel it as a knife in their bones. They need 
ointment more than caustic. In their conscious 
weakness, and depression, a smile, an approving 
word, assurance of sympathy, and of success, would 
do them infinite good. Ah, yes ! To have even a 
dog glad to see you, in some states of mind, to 
which all are incident, is cheering. 

You should deal generously mth him in regard 
to this world's goods, A modest minister cannot 
parley with his people about "filthy lucre." He 
had rather suffer for bread. And any complaining 
of heavy burdens, any close financiering, or deal- 
ing with him as you would with a broker, entei& 
deep into his soul, as it assures him that he is not 
appreciated. If they love me, he inwardly inquires, 
how can they do so ? Thus he is distressed, and 



216 THE CHART OF LIFE. 

sighs for relief, where a magnanimous policy would 
have made him happy and efficient. 

But we do not mean by any of these suggestions, 
that you should be obtrusive, or indulge in mere 
flattery. Nor would we insinuate that ministeis 
are not often at fault, and need to be corrected, 
and even dismissed. We cannot doubt this. Nor 
are we insensible to the great forbearance of many 
people towards their pastors. Our remarks relate 
to good men, men of right views, and right hearts, 
whose labors you do appreciate. And we have no 
doubt that more courtesy and brotherly attention, 
would render them more useful and happy. If, 
instead of seeing their flocks fly out of the Church 
at the close of the service, as though the house 
were on fire, they were to be kindly greeted with 
a hearty shake of the hand, and a benignant look, 
it would encourage them, and greatly lighten their 
burdens* 



CHAPTER X. 

THE DUTY OF BENETOLENCE. 

In no department of Christian duty are good 
people less religious than in that relating to the 
use of money. Whether it be attributable to igno- 
rance or insubordination, the result is the same, — 
the cause is reproached by their example, and suf- 
fers greatly for the want of competent support. 

In relation to the duty of appropriating a portion 
of our substance to religious and benevolent pur- 
poses, there can be no doubt. The practice has 
existed in all ages and all countries. Cain " brought 
of the fruit of the ground an offering to the Lord, 
and Abel brought of the firstlings of his flock, and 
of the fat thereof." The Patriarchs worshipped in 
the use of similar sacrifices, as did the followers 
of Moses and the prophets. The instructions of 
Jesus and the apostles are equally explicit. "Let 
him that stole, steal no more ; but let him labor, 
working with his hands thai he may have to give io 
him that needethJ" 



518 THE CHART OF LITE. 

Our chief difficulty lies in determining the yro*^ 
portion which we should give. This involves an 
important question wnicn every one must settle 
for himself. Men of the same income cannot 
always give the same amount, because the neces- 
sary expenses of one may be double that of another. 
If we understand the Scriptures, they teach us to 
be industrious and get all we can ; economical and 
save all we can ; benevolent and give all we can. 

Jacob, in looking for the divine blessing upon 
the enterprize in which he had embarked, promised 
God one tenth of all he should give him. The law 
of Moses required that this amount should be given 
to the Levites, as a just compensation for their 
pro rata proportion of the land, that they might 
devote themselves wholly to the Temple. It also 
required tithes of the first fruits ; the off'ering of 
money as the ransom of the first-born male child , 
the trespass or sin offerings, and tlie half sheklo 
for the Sanctuary. Then, in reaping, the corners 
of the fields were to be left for the poor, as also, 
any grain that might fall from the reaper's hand. 
Eveiy seventh year the fields were to be left un- 
cultivated, and the natural produce of them also 



IKE DUTY OF EENEVOLENCE. 219 

given to the poor. At the same time all debts 
were to be remitted. Now, add to this the ex- 
pense of various journeys and festivals, not includ- 
ed in the foregoing inventory, and you have a sum 
equal to about one third of every man's income. 

Is the gospel system less benevolent ? — We 
have the poor with us always, as had the ancients, 
If our temple worship is not so expensive as theirs 
we have a wider territory to cultivate. They were 
limited to a single nation ; we are sent into all the 
world to preach the gospel to every creature. If 
the gospel relieves us of certain ceremonies, it 
taxes our liberality to the full amount of our ability ; 
and the early Christians nobly met the demand. 
One poor woman, in the overflowing of her love, 
gave all she had, and Jesus commended her. 
Zacheus becoming a Christian, gave one half of 
his goods to feed the poor. Others, on the day 
of Pentecost, seeing the necessities of the strangers 
in Jerusalem, who had become interested in reli- 
gion, and remained longer than they had antici- 
pated, " sold their possessions and goods, and 
parted them to all as every one had need.'' How 
mary did this, we are not informed. It is enough 



220 THE CHART OF LIIE 

to know that the exigency was met by these free* 
will offerings. It was a voluntary movement to 
meet an occasional demand. It neither involved 
the general alienation of individual property, noi 
the establishment of a community, as might be 
easily shown. But it involved sacrifice enough to 
show that the Christians of Jerusalem held their 
property in subordination to the commands of 
Christ. They regarded themselves rather as stew- 
ards than owners, and disbursed as the interests 
of religion demanded. 

A similar instance of liberahty is found in the 
practice of the Macedonian Christians. St. Paul 
speaks of them as "m a great trial of affiiction^^^ 
and in " deep poverty ^^"^ and yet as abounding in 
liberality toward the poor disciples in Judea. He 
bears them record that they gave beyond their abil- 
ity, and that, by their own suggestion, and not his 
request. 2 Cor. 3 : 1, 3. So long as they found 
brethren poorer than themselves, they contributed 
of their poverty to relieve them. Many gave not 
only all that they possessed, but themselves also 
a living sacrifice unto God. 

The first two centuries of the Christian era were 



THE DUTY OF JBEN EVOLEXCE. 221 

characterized by great self sacrifice. It is written 
of one man that he sold himself to a heathen fam- 
ily as a slave^ that he might win them to Christ, 
which he fortunately accomplished, after many 
yeara^ and he received his liberty as a token of 
gratitude. It is recorded of the same man, that 
on a visit to Sparta, he entered the family of the 
governor as a slave, and again succeeded in his 
design, after two years of patient endurance. Such 
a spirit knows no limit. It gives all or less, as 
Providence directs. 

" In the city of Lacedemon of ancient Greece, 
lived a man named Pythias, son of Atys, a native 
of Lydia, who entertained Xerxes and all his army 
with great magnificence ; he further engaged to 
supply the king with money for the war. Xerxes 
was on this induced to inquire of his Persian at- 
tendants who this Pythias was, and what were the 
resources which enabled him to make these offers. 
* He is the same,' they replied, ' who presented 
four father Darius with a plane tree and a vine of 
gold, and who, next to yourself, is the richest of 
mankind.' These last words filled Xerxes ^vith 
astonishment, and he could not refrain from asking 



222 THE CHART OF LIFE. 

Pytliias himself the amount of his wealth. ' Sir,* 
he replied, " I conceal nothing from you, nor affect 
ignorance ; but as I am able, I will plainly tell 
you. As soon as I heard of your approach to the 
Grecian Sea, I was desirous of giving you money 
for the war. On examining into the state of my 
affairs, I found that I was possessed of two thou- 
sand talents of silver, and four millions, wanting 
only seven thousand, of gold staters of Darius ; 
all this I give you — my slaves and my farms will 
be sufficient to support me." 

Here is indeed a noble instance of devotion to 
the cause of a royal master. What an example 
to men of wealth in a Christian church. 

But there is another spirit which teaches u^ 
caution. It reminds us of our personal liabilities, 
the obligations we owe to our families, and often 
quotes, " if any provide not for his own, ana 
especially for those of his own house, he hath denied 
the faith, and is worse than an infidel T' Some- 
times we hear from the same quarter that ^' Charity 
begins at home.'' And it is generally preceded or 
followed by a positive refusal to give, or by a very 
small subscription. Be careful, my friend, that 



THE DTJT'X OF BENEVOIiENCE. 223 

this kind of reasoning does not pass with you fcr 
more than it is worth. One man gives but little, 
and assigns as the reason that he cannot afford it, 
when the fact is, he lives extravagantly^ and ex- 
pends twice as much on himself and family as is 
necessary. Another runs in debt for a house, or 
a farm or bank stock, and when you call on him 
for money, he replies, " 0, I cannot give^ I am in 
debt.'' They both remind one of the servant girl, 
whose mistress returned, and finding that she had 
aot performed her task, inquired as to the reason, 
when the little rogue looked up with an air of 
iionesty, and exclaimed, '' Why I couldn't ! Don't 
you see that I am tied up here to the table ? " But 
my child, said the mistress, who tied you? " O," 
muttered the urchin, '' / tied myself/'' So it is 
with these men. One squanders his money on his 
lusts, and the other runs in debt to make money. 
Their excuses are vain, nay, worse than vain, they 
are hypocritical. They are of a piece with that 
of another miser, of whom it is said, that to resist 
the importunities of collectors, he named one of 
his pockets " The World," and kept his money in 
the other. So when solicited to give, he would 



224 THE CHART OF Lli E. 

decline, saying, " I have not a cent in the world ! '* 
Such apologies may serve a purpose, but they are 
not satisfactory. It is every man's duty to save 
that he may give^ and no man ought to run in debt 
for houses, or lands, or stocks so as to cut himself 
off from the privilege of contributing a fair pro- 
portion of his income to benevolence. One sin 
cannot justify another. Besides, this principle 
would put an end to all benevolence. If one man 
is excusable for not giving because he has seen fit 
to lavish all his earnings on his person and family, 
or has chosen to run in debt to increase his wealth, 
so is every man. 

Some give less than they ought, with the view 
of becoming rich, -and endowing their children. 
They forget that children do best when left to 
make their own fortune, and that great riches often 
bring great perplexities. God has called them to 
no such undertaking. Unless your children are 
fools or cripples, you are not required to provide 
for them beyond a certain age. In no case is it 
your duty to roh God for their benefit. What 
we cannot do without sin, had better be left un- 
done. 



THE DUTY OF BENEVOLENCE. 225 

Others plead that they are not in good health, or 
are getting old and infirm, and shall soon be una- 
ble to earn money. This may be so. But is it 
not rather an argument for giving than withhold- 
ing ? Ill health and old age as clearly indicate 
that you will not long need money, as that you 
will not be able to do business. As a business 
calculation, you can much better afford to give, if 
you have the means, than you could have done at 
an earlier period in your journey. Your liabilities 
are growing less every day. 

There are some who object to giving, because 
they have met with losses. Ea ery little mishap is 
charged to benevolence, and is taken out of the 
funds which were to be applied to religious pur- 
poses. Ministers have often had such bills to 
meet. A dear parishioner has been unfortunate 
and the altar must suffer the consequence. This 
was once the exact state of things in Israel. The 
crops had failed, and misfortune had reduced the 
people to great extremities, so that there was no 
meat in God's house, and the priests were obliged 
to betake themselves to the field to procure their 

bread Thev had undertaken to increase theii 

15 



226 THE CHART OF LIFE. 

good.> by robbing the temple, but experience 
taught them that it was poor economy. The *' de* 
vourer'^ took more than religion required, and 
would have ruined them, but for their return to 
duty. When they brought all the tithes into the 
storehouse which the law required, then God opened 
the windows of heaven, and poured them out a 
blessing. Thus they redeemed their sinking for- 
tunes, and proved that " the liberal soul shall he 
made fat.^^ 

There are various other forms of apology in pop 
ular use, for not cheerfully discharging this Chris- 
tian duty, which our limits forbid us to notice. 
We have only room for a few hints in reference to 
the best mode of proceedure, and the motives which 
should prompt us to adopt it to the full extent of 
our ability, 

And Jirst of. all, allow me to say, give hy rule. 
Have a system, and follow it. Like Jacob, deter- 
mine that you will give the Lord a certain propor- 
tion of all you shall receive. It is hard to 
contribute money to benevolence wAich we have 
consecrated to another object. 

2. Crive often. Keep an account with benevo- 



THE DUTY OF BEIS^EYOLENCE. 227 

lence as yon do with the bank, or your hiied help, 
and if possible, make a weekly deposit in its favor. 
This will form a fund from which you may draw to 
meet applications as they may occur. 

The advantages of this course are many. One 
is, that you will always be in funds. Hence, when 
solicited to give, the only question to be settled is, 
what are the relative claims of the objects, for the 
money is already given. This plan will also secure 
the largest amount. Many can contribute a few 
cents, who see no time in a whole year when they 
can contribute dollars. Others may contribute 
Jiiw and ten dollars per week, who would hardly be 
willing to contribute the aggregate of those sums 
for a year, in one or two instalments. Another 
ad\antage is, it is equally adapted to all conditions. 
It is also in its favor that it keeps the claims of 
benevolence always before us. As often as we set- 
tle our weekly bills, we give to the Lord, to his 
cause and the poor. And having the means to 
give and expecting to have more, we naturally 
seek for opportunities. This leads us to examine 
the several objects claiming assistance, that we 
may give understandingly, and to the best advan- 



228 THE CHART OF LIFE. 

tage. It secures the greater blessing also. Much 
is contributed under the pressure of outward cir- 
cumstances. In this way we act considerately, 
and from principle. In one case we give religiously^ 
as unto the Lord ; in the other, because we are 
ashamed not to give. In the first, we never regret 
it, in the latter we often do. 

Besides, the plan has the advantage of being 
strongly scriptural. Under the Mosaic dispensa- 
tion, a part of every kind of produce belonged to the 
Lord, and frequent occasions of presenting reli- 
gious ofi*erings w^ere provided. St. Paul's plan of 
collecting benevolent funds, embraces the same 
principles. " Upon the first day of the week, let 
eiiery one of you lay by him in store, as God hath 
prospered him,'^ Here we have the time, " the 
first day of the week," — the donors, " every one 
of you," — the mamier, " lay by in store, — and 
the proportion, " as God hath prospered you." 
What could be more simple and appropriate ? 
This last thought is entitled to special attention. 
"As God hath prospered you,'" Many give less as 
their ability increases, while few come up to this 
standard. The result is, most men become worldly 



THE DUTY OF BENEVOLENCE. 229 

as they become rich We are compelled to say, 
therefore, notwithstanding the noble gifts of noble 
men, so often chronicled in the papers, that the 
finest specimens of self sacrificing benevolence 
among us, are still found in the ranks of the poor, 
who of their loant cast into the treasury of the 
Lord all they have, even all their living. Few men 
imitate the example of John Wesley, in this re- 
spect. When his income was £30 a year, he lived 
on £28, and gave away £2 ; the next year his in- 
come was £60, but he still lived on £28, and gave 
away £32. When his income increased to £120, 
he lived as before, and gave aw^ay £92. 

The noble determination of Mr. N. E-. Cobb, 
a merchant of Boston, was based upon the same 
principle, though he retained a larger proportion. 
He resolved in the outset to give away one-quarter 
of the net profits of his business. Should he ever 
be worth $20,000, to give one-half of the net 
profits, — when w^orth $30,000, to give three-quar- 
ters ; — and if worth $50,000, to give all the 
profits. At the age ol thirty-six years he died, 
aaving risen to the highest point on his scale, 



230 THE CHART OF LIFE. 

kept his resolution to the letter, and given away 
more thsm forty thousand dollars. 

But we have still higher authority for this prac- 
tice. *' If any man minister, let him do it as of 
the ability which God giveth." "As every man 
hath received the gift, even so minister the same 
one to another, as good stewards of the manifold 
grace of God." 

The number, we believe, who come up to this 
standard is rapidly increasing. Many are learning 
to do business for God, as the faithful minister 
preaches for him. 

Samuel Wilkers, an English Wesley an Metho- 
dist, resolved two years ago to give a guinea a day 
through the year to the Missionary Society. Last 
year, having prospered in his business, he gave 
seven guineas a day to the same cause. During 
1854 he has resolved to give fifty guineas, or $250 
a day, or more than$93, 000 a year, to the mission- 
ary cause. May the Lord incline many others to 
imitate his example. 

The motives which prompt to the practical adop- 
tion of these principles are ample. Benevolence 
is a grace which is to be cultivated, like other 



THE DUTY OF BEXETOLENCL 231 

graces. Paul in writing to the Corinthians exhorts, 
" As ye abound in every thing, in faith, and utter- 
ance, and knowledge, and in all diligence, and in 
your love to us, see that ye abound in this grace 
also,^^ By referring to the context, it will be seen 
that the " ^race " which he here associates with 
faith, and utterance, and love, is giving alms. The 
Christian character is imperfect without it, — not 
only wanting in completeness, but in strength. An 
intelligent man cannot abound either in faith or 
love, while he withholds what belongs to God. A 
consciousness of sin at this point will paralyze all his 
energies. Those who think that they can be good 
Christians, and have no-thing to do with charities — 
who abound in verbal faith and orthodoxy, and in 
fluent pr' /ors, while they are deaf to the calls of 
benevolence, are strangers to the power of godli- 
oss. It would be no more absurd to speak of a 
Jhristian without faith, than of a Christian with- 
out benevolence. 

Many wonder at their spiritual weakness, and 
want of success ; but the reason is obvious. Many 
Churches mourn that they are so cold, and that the 
cause of religion is on the decline, but tears alone 



232 THE CHART OF LIFE 

Will not remedy the evil. They must come out 
from the world, and bring the tithes and offerings 
which the Lord requires, into the store-house. In 
their covetousness they have suffered the house of 
God to come into reproach. It is under mortgage, 
out of repair, uncomfortable, and hardly decent. 
Perhaps they have pursued a similar policy with 
their minister. If so, there must be a change here 
too. For a minister to feel that his people are 
covetous, and grudge him the pittance which they 
give for his support, is destructive of his influence. 
He can have no confidence in them, nor can he 
love them, or expect that God will bless them until 
they change their course. Let them be liberal, set 
matters right at home, and contribute to promote 
the cause of God abroad, and they will find a state 
of grace within and around them that will make 
their hearts rejoice. 

There are more individuals and churches in the 
condition that Israel was when chased by the men 
of Ai, than we imagine. They are conscious of 
their weakness, but hardly know the cause of it. 
The cause lies in their covetousness. They are not 
willing to serve God with their money. They go 



THE DUTY Oi BENEVOLENCE. 233 

to Church, exhort and pray, and keep up appear- 
ances, but they liold fast to the world. Let them 
bring out the treasures which they have accumu- 
ated by robbing God, and apply them to the interests 
. f religion and humanity, and they will find grace 
.md glory in advance of all former experience. 

It will, therefore, increase their usefulness, not 
only by bringing their money into the service of 
God, but by bringing themselves into it under more 
favorable circumstances. They will be able to 
exert a moral influence, which selfishness precludes. 
They will receive full credit for all they profess. 
No one will suspect them, because they do as well 
as say, Zaccheus, in consecrating one-half of his 
large estate to feed the poor, placed himself beyond 
suspicion. He showed that he was honest. While 
the young man who went away from Christ sorrow- 
ful, gave equal evidence that he cared more for his 
wealth than he did for eternal life. 

Benevolence is also a source of happiness. " It 
is more Messed to give than to receive." One feels 
a pleasure in doing right whether he sees any favor- 
able results on others or not. But this is a kind of 
effort that seldom fails of doing good. One writer 



234 THE CHART OF LIFE. 

remarks, " Money given to the Lord leaves a sweet- 
ness;, like the perfume of the alabaster box of prec- 
ious ointment, filling the soul long after the offer- 
ing has been poured out." When David and his 
people had contributed immense treasures " wil- 
lingly," to build the temple, " the people rejoiced, 
and David, the king, also rejoiced with ^rreaijoi/." 
The Christian converts, after " parting their goods 
to all men," '' did eat their meat with gladness,'' 
There is " comfort in love. " In every act of 
relieving the wretched which it requires, is a pre- 
sent bliss, which partakes more of heavenly than 
of earthly joy. " Spend money on self, and how 
quickly the gratification is gone. But the joy of 
beneficence grows and brightens in the remem- 
brance. And at the bed of death, when all earthly 
treasures are slipping from the grasp, and the 
memory of selfish gratifications, now past forever, 
but imbitters the spirit, these memories of 
charities and sacrifices, ofi'ered for Christ's sake, 
and by his grace^ will stand like angels of memory, 
fanning the soul with, airs of heaven, and cheering 
it with an undying j oy in the agonies of dissolution." 
We may add, that a large liberality is financially 



THE DUTY OF BENEVOLEXCE. 235 

safe. Many would give, but dare not trust God in 
this particular. Yet, how easy it is for Him to 
restore them four fold. When his people Israel 
were most liberal, they were most prosperous. 
God so poured out his blessing upon their fields, 
that they had not room to store the abundance 
which they produced. And, who has ever been 
the poorer for giving to tEe Lord ? Where is the 
man who has ruined his fortune by liberality ? He 
is not to be found. But many owe all they are to 
this feature of their character. One man says 
that " he commenced business, and prosecuted it 
in the usual way, until he had lost $900, and fallen 
in debt $1,100. But being led by his trials to 
seek God and take his word for his guide, in busi- 
ness at the age of forty years, he consecrated all 
his earnings to the Lord. The first year he gave 
$12. For eighteen years the amount has increased 
by about 25 per cent., and the last year he gave 
$850, and he did it easier than he paid $12 the 
first year. Besides, though he had nothing but 
his hands to depend on when he entered upon this 
course, he paid his old debt of $1,100 with inter- 
est." 



236 THE CHART OF LIFE. 

The word of the Lord is emphatic on this point, 
and cannot fail. " Thou shalt surely give thy poor 
brother, and thy heart shall not be grieved when 
thou givest unto him ; because that for this thing 
the Lord thy God shall bless thee in all thy works, 
and in all thou puttest thy hand unto.'' " Honor 
the Lord with thy substance, and with the first 
fruits of all thine increase, so shall thy barns be 
filled with plenty, and thy presses shall burst out 
with new wine." " The liberal soul shall be made 
fat, and he that water eth shall be watered also 
himself." " Give, and it shall be given unto you ; 
good measure, pressed down, and shaken together, 
and running over, shall men give into your bosom " 
*' He which soweth bountifully shall reap also 
bountifully." " Trust in the Lord and do good, 
and verily thou shalt be fed." 

Reader, believe it. Be noble-hearted. Give 
cheerfully^ generously. Give to every good cause. 
Let none have occasion to suspect your magnanim- 
ity. Do business for God, then he will bless you, 
the people will have confidence in your integrity, 
the poor will love you, and you shall rejoice in the 
abundance of peace, and when you go hence your 
works shall follow you. 



CHAPTER XI. 

OBLIGATIOlSrS OT THE FEW. 

** Not in ihe tombs we pine to dwell. 
Not in the dark monastic cell, 

By vows and grates confined ; 
Freely to all ourselves we givCy 
Constrained by Jesus^ love to live 

The servants of mankindJ^ 

What we have said in the preceding chapters is 
designed to have a general application. All are 
exposed as indicated, all have a talent which they 
are required to employ to the glory of God. The 
particular direction, which each shall give to his 
effort, must be determined by himself- It is obli- 
gatory upon all to stand in the way, and inquire 
for the path wherein he should walk. It is hoped 
that the principles which we have endeavored to 
establish may assist the reader to acquit himself 
with more efficiency in every position which he may 
be called to occupy. 

The object of the present chapter is to invite 
attention to a class of duties which have special 



238 THE CHART OF LIFE. 

claims upon few, but which deeply involve the 
interests of all. We refer to the duties of the 
ministry. The importance of this agency cannot 
be too highly estimated. The plan which provides 
for the setting apart holy men to the work of the 
ministry, is honorable to the wisdom of the Being 
who originated it. God saw it to be necessary to 
give his word a living exemplification and advocacy 
by men of peculiar sanctity and devotion to his 
honor. Hence the succession of priests, prophets, 
apostles and ministers, which has combined much 
of the light and strength of the Church in all 
ages. 

But to whom do these duties belong? We 
answer, to those whom the Lord may call to the 
work. In this all agree. But what is the nature 
of this call, and how is it distinguished? Heie 
good men differ. With some, the ministerial office 
is equally eligible to every person who has the 
necessary intellectual and physical endowments. 
Others consider the call of the 'people^ and a respec- 
table moral standing necessary. Many place great 
account on ordination. If one passes under the 
hands of certain functionaries, he is duly called 



OBLIGATIONS OF THE FEW. 239 

and qualified, though he may be a sinner of the 
darkest dye> 

These views, however, fall far short of the gos^ 
pel standard. Though no one will preach without 
first determining to do so, no determination can 
constitute a legitimate call. Neither does the call 
consist in the act of a Church, or a bishop, or an 
association. It lies back of all these, in the mind 
and act of God. He still retains and exercises 
the prerogative of selecting his own ministers. 
The Church, or a conference, or bishop may per- 
ceive the call and sanction it, or they may not. 
His command gives the authority, and commissions 
the preacher without an endorser. But when one 
is thus called, those who are in sympathy with 
God and the objects of the gospel, will be likely to 
discover it. God may reveal it to them, as he re- 
vealed the call of Saul of Tarsus to Ananias. 
When he does so, it is desirable that the position 
of the subject be marked by proper ceremonies, in- 
dicating to the public both the divine appointment 
and the concurrence of the people therein. 

The sole authority to call men to the ministry, 
therefore, remaining with the Head of the Church, 



210 THE CHART OF LIFE. 

it woiiLl 8:K3m that this interest cannot suffer; in 
other words, that there can be no lack of ministers 
of the proper character to meet every exigency. 
But this is not the fact. There is a lamentable 
scarcity. There are thousands of places which are 
not occupied, and cannot be, with the present sup- 
ply. And yet there probably never were so many 
intelligent. Christian young men on earth at any 
one time, as there are at present. How we are to 
solve this problem is a sober question. We can- 
not implicate the Deity. His interest, power, and 
promptitude are beyond suspicion. Our solution 
is, that he does call a sufficient number, but that, 
owing to timidity, or some other personal infirmity, 
or to the coldness and unbelief of the Church, they 
disregard the call, and devote themselves to secu- 
lar pursuits. 

This view is strengthened by various considera- 
tions. One is, that as facilities for worldly gain 
increase, the supply of ministers decreases. Tne 
temptation to disobey is greatly augmented by 
glowing prospects of independence and honor 
Another is, that many converted young men, who 
early lost their interest in religion, have confessed 



OBLIGATIONS OF THE FEW. 241 

111 their honest moments that their fall originated 
in an unwillingness to do what they believed to be 
their duty in this respect. Many who, like Jonah, 
attempted to flee from God, have been arrested, 
and brought back, and have become faithful min- 
isters of the New Testament. Others have been 
restored to the divine favor, under circumstances 
precluding obedience to this high command, who 
deeply regret a wicked decision which it is too 
late to retract. We believe this is a fruitful source 
of apo«tacy among young men. So soon as they 
enjoy the witness of the Spirit, and feel that the 
Lord is their portion, they are anxious on this 
subject. And not being disposed to submit, be- 
cause it would interfere with some long cherished 
plan or prejudice, they have fallen into condemna- 
tion and spiritual death. 

This subject, then, appeals powerfully to young 
men, but not to them alone. Parents are deeply 
concerned in it. They are often the great hinder- 
ing cause of their sons^ disobedience. In their 
pride and worldly ambition, they have chosen 
another calling for them, more congenial with 

their tastes, and are unwilling to be disappointecU 

16 



242 THE CHART OF LIFK. 

Hence, they discourage the idea of preaching, and 
throw all possible obstacles in the way. Such 
parents will have a sad account to render. 

Wives, too, sometimes engage in the same miser- 
able work. Said one, " my husband thinks he is 
called to preach, but I will not let him." And the 
same is true of many others. They step in be- 
tween God and their loving partners, and counter- 
mand the divine order. Young ladies have often 
done the same to their lovers. Thus, with the aid 
of much darkness and many doubts on the subj ect, 
they have cut off the supply, and left multitudes of 
the sheep of Israel without a shepherd. This is our 
apology for the present reference to this subject. 

In regard to the manner of the call, and the evi- 
dences by which it is distinguished, some diversity 
of opinion exists ; and yet there is no inconsider- 
able degree of unity. All who are called, have 
this experience in common : They love God with 
devout affection. They desire above all things 
else, to please him. They feel deeply concerned to 
have others brought to the knowledge of the truth. 
Hence, they are constrained to pray for them, and 
to UBe all other means in their power, which prom 



OBLIGAIIOXS OF THE FEW. 2-lo 

Ise well for the object. They cannot trifle with 
men, lest they ruin their souls. They dare not 
neglect duty, lest blood be found on their garments, 
They are holden to God by a religious conscien- 
tiousness, which disallows of peace in indifference 
or in neglect of doing good to their utmost capac- 
ity. They also harmonize in having their atten- 
tion early directed to the duty of preaching ; I do 
not mean by men, but by the Spirit of God, prior 
to any intimation from other sources. It may at 
first be only a vague impression, a kind of waking 
dream, and may be regarded as a mere temptation, 
and banished as such. This was the case with 
many of the best men who stand in the holy place. 
They had no more idea of preaching than they 
had of committing suicide. But still their minds 
lingered about the subject. They would often 
start up from a state of pleasant abstraction, and 
find they had been preaching with great interest to 
an imaginary congregation, perhaps hundreds of 
miles away. They had such times also, in their 
nightly dreams, and often chided themselves for 
indulging in these groundless imaginings. But in 
spite of their resistance, the subject impressed 



244 THE CHART OF LIFE. 

them, until it had created the conviction that God 
might be calling them to the work, and finally 
that he had called them, and they must not diso- 
bey, on pain of his displeasure. 

We are aware that other Christians love God 
also, and that they desire to please him, and do 
^ood. This is Christian experience every where, 
and nothing more. But we think it is not common 
for ordinary Christians to fancy that it is their duty 
to preach, or even to be troubled with thoughts 
upon the subject. Much less are they so pressed 
with the duty, as to feel condemned in neglecting 
it, and especially to feel, as expressed by St. Paul, 
" woe is unto me if I preach not the Gospel. " 
This is peculiarly the experience of those whom the 
Lord calls. Yet, it is not impossible that some, 
who have a constitutional inkling for notoriety, 
may work themselves up to this pitch of delusion, 
and really need a trial to be assured of their mis- 
take. And others may be honest in choosing the 
ministry as a profession, from mere personal and 
economical considerations, as they would beo^ ♦^e 
physicians or lawyers. Still, the truth of whs ^ 



OBLIGATIONS OF THE FEW. 245 

have said, is not invalidated by any circumstances 
of this kind. 

The call, then, is to the honest heart by the 
Spirit. It is an inward impression or conviction 
that God requires me to preach the gospel, and 
that I cannot refuse with a good conscience. 

But where this is really the case, there will be 
accompanying circumstances confirmatory of it. 

God often speaks most intelligibly by his provi- 
dence. Generally, where he calls one to preach, 
he calls others to believe it, and rejoice in it. It 
may not be those to whom he would look for license. 
They may not be in the counsels of their Maker. 
But the spiritual will discover it, and encourage to 
obedience. 

He sometimes leads them into circumstances 
which almost compel them to preach. Thomas 
Maxfield arose only to exhort and advise the peo- 
ple, when the spirit so helped his infirmities that 
he preached mightily. Another, a stone mason by 
trade, having been happily converted, was desired 
by his neighbors to state what he thought of the 
new birth. This he did, at first, sitting in his own 
oouse. But some doubted. This led him to ex- 



246 THE CHART OF LIFE. 

plain tlie scriptures. Directly the house would not 
contain the people who desired to hear him, and he 
was obliged to stand at the door and preach the 
word, which he only designed to expound privately. 
The effort was successful, many being converted, 
and John Nelson was made a preacher by public 
proclamation. Another young man went to meet- 
ing to hear. The preacher had not proceeded far, 
when he became confounded, and sat down. 

What shall be done ? was in every one's 
thoughts, but no answer came. At length our 
youthful friend stood up and began to speak, when 
God so filled his mouth with arguments, that both 
preacher and people insisted upon his speaking 
again in the afternoon, which he did with great 
effect. Thus, what these men had only thought 
of as a possibility, was brought upon them in such 
a way, that they were constrained to say, "It is 
the Lord, let him do whatsoever seemeth to him 
good." 

A clear understanding of divine things, a ready 
utterance, tact, and especially success in doing 
good, that is, fruit, are other circumstances which 
have great weight in deciding this question, and 



OBLIGATIONS OF THE FEW. 247 

carry conviction to the people as well as the can- 
didate . 

But it cannot-be denied that some men are called 
to preach, in relation to whom many of these out- 
ward circumstances are wanting. In such cases, 
however, the inward witness is correspondingly 
strong. For instance, we recently heard an able 
sermon from a very efficient preacher, who was 
told by his pastor, when he intimated that he was 
called to preach, that he was deceived, and that 
Le had better attend to his business. Others 
thought the same. But the young man could not 
rest. He felt that he must preach, and thus he 
rose above all opposition, and early convinced men 
by actual experiment, that he was not deceived. 
Another man, who stammered so intolerably that 
he could scarcely connect two words without falter- 
ing, thought he was called, but of course no one 
else could believe it. However, the impression 
was so strong, and troubled him to such a degree, 
that an appointment was made for him to preach. 
When the time arrived, he arose before an im- 
mense audience, which curiosity had brought to- 
gether to witness an expected failure, and proceeded 



248 THE CHART OP LIFE. 

viith. the services to the end without hesitancy. 
This was satisfactory, and he became an eminent 
and useful minister. 

Some lack the understanding mentioned, some 
the ready utterance, and others the tact. Indeed 
they are wanting in so many particulars that the 
idea of their preaching seems preposterous to 
brethren who really esteem them. This is dis- 
couraging, and has often proved fatal to the en- 
terprise. But God's ways are sometimes in the 
dark on this as on other subjects. 

In the first place, good men often erect a false 
standard of ministerial qualifications. They re- 
quire of all what few only are capable of obtain- 
ing. Hence they can see no divine call where 
these qualifications do not exist ; whereas, the 
truth is, it is no more necessary that every minis- 
ter should possess all these endowments, than that 
every teacher should know Spanish, and every 
physician should be a dentist. The ministry occu- 
pies a wide field, which requires a great variety of 
services, many of which are as practicable to plain, 
pious men of common sense, as to the more pro- 
found. This is a sufificient reason to assign why 



OBLIGATIONS OF THE FEW. 249 

SO few mighty men are called. To shut out, 
therefore, all who have not reached a certain arbi- 
trary point of attainment, is to clog the wheels of 
salvation, and doom a large portion of mankind 
to longer continuance in moral darkness. We 
believe that this course has also led to an attempt 
to manufacture ministers of a higher order of 
attainment, whom the Lord never converted, much 
.ess called to the holy office. 

Another evil arising from the erection of this 
standard is, that it frightens many young men 
who feel deeply on the subject, so that they dare 
not even whisper their convictions. " What ! '* 
say they, " I become a preacher ? I am not edu- 
cated. I do not understand the grammar of my 
native tongue, or the thousand other requisite 
branches of knowledge. Besides, I am too far ad- 
vanced m life, and have not the means of paying 
the necessary expenses." Hence they give up in 
despair, unless they chance to fall within the influ- 
ence of better views. Many eminent men owe all 
they are to the good fortune of finding a practica- 
ble way into the ministry, without going through 
the popular routine of their times. Though they 



250 THE CHART OF LIFE. 

had to encounter the cry of empiricism, and quack* 
ery, they outlived the reproach, and by a godly 
improvement of their circumstances, became stars 
of the first magnitude. Had they followed the 
popular Church order, the world would never have 
seen them. But striking out upon an uncommon 
path, trusting in God and the integrity of their 
cause, they found grace to help in every time of 
need, and obtained rank among the great and good, 
whose names will be held in everlasting remem- 
brance. 

These, however, bear no comparison for numbers 
or influence to another class of true and honest 
men, who never graduated to the sacred office in 
the high literary order under consideration. Many 
of the most efficient working ministers of the 
Churches belong to this category. Words cannot 
do them the honor which they deserve. They 
entered the lists against principalities and powers, 
under embarrassing circumstances, but have fought 
their way through, with a heroism worthy of the 
cause. God bless them, and give them successors 
who shall imitate their noble example. 

The fact, then, that a young man has but little 



OBLIGATIONS OF THE FEW. 261 

information, or can speak but poorly, or has not 
the means of acquiring a regular education, is no 
proof that he is not called to preach. No want of 
qualifications should be construed to disprove the 
inward conviction without a trial. Had the son 
of Jesse walked in the light of outward circum- 
stances, Goliath had not fallen by his hand. To 
all appearance he was not qualified, and his 
brother suspected him of pride and ambition. 
Still, he followed his heart, and what he considered 
the bidding of his God, and marched to the con- 
test with such weapons as he knew how to use. 

It is not common for men whom the Lord moves 
to any important work, to regard themselves as 
competent to the undertaking. Moses did not, 
Gideon did not, and the same is true of many oth- 
ers, whose powers are now esteemed as extraor- 
dinary. Nor is it usual for the divine Being to 
appoint men who are already endowed. David 
accepted the appointment, and then prepared him- 
self, and so did Samuel, and Gideon, and Ezra, and 
Nehemiah. And this is God's order. First he 
calls the men, and then gives them such further 
qualifications as they need. He may call them 



252 THE CHAliT OF LIFE. 

• 

from the birth, or from a state of barbarism and 
ignorance, and imbecility ; but he will lead them 
in paths of light, and make their power known to 
the honor of his name and the praise of his grace ; 
provided always, that they submit to his authority. 

Fear not, then, young man. If you believe you 
are moved by the Spirit to preach, accept the ap- 
pointment, and go about to prepare yourself by 
such means as come within your reach. God will 
prosper you, as sure as he has called you to the 
work. If one plan does not succeed, another will. 
Read, pray, meditate, converse with men about 
their souls, exhort and improve every opportunity 
to be useful This is the way to detect the decep- 
tion, if there be any in your case. But if you take 
the other course, already too common among can- 
didates for the ministry, and cease from most of 
these duties until you obtain the regular qualifica- 
tions, you will inevitably backslide in heart, and 
graduate as unfit for ministerial duties as Judas. 
I pray you, therefore, whatever studies you may 
pursue, to dwell in God, and serve him and his cause 
at every step of your progress. 

In this way you will succeed. We have known 



OBLIGATIONS OF THE FEW. 259 

young men to rise to respectability under the 
greatest embarrassments. We think of some able 
ministers among our friends, who, when converted 
were poor boys, serving as apprentices. The pros- 
pect was dark indeed, but God was with them, as 
he will be with all whom he shall select for this 
momentous responsibility. He is not ignorant of 
the circumstances of those whom he calls. He 
sees all the difficulties, but with him they are as a 
thing of nought. And, calling men to preach in 
full view of the circumstances, he pledges him- 
self to open the way before them as shall be 
necessary. When they attempt to obey he will 
help them. The whole Deity is pledged for the 
success of the enterprise, and heaA en can sooner 
pass away, than that the word of God should fail. 
A few years since we were witnessing the com- 
mencement exercises at our Harvard University, 
when our thoughts turned upon the merits of the 
numerous dignitaries with whom we were sur- 
rounded. A little in front of us sat the Governor 
of the Commonwealth, a noble, self-educated man. 
Hard by him we noticed the worthy President of 
the Senate, and the Speaker of the House, both 



t54 THE CHART OF LIFE. 

gentlemen of high standing, though tiained rae« 
chanics. By my side sat the Secretary of State, 
uneducated, also, but a reputable man, and a leader 
in the political world. While on all sides there 
stood up a multitude of the more favored ones, of 
fine classical taste, yet untitled and comparatively 
unknown. 

Now, if it is possible for men, from mere worldly 
considerations, to stem the tide of ill-fortune, and 
qualify themselves for such distinctions, what may 
not you do in preparing for the ministry, and in 
discharging its onerous duties with the help of 
him who hath called you. Hesitate not for a 
moment. Have faith in God. Say, '' I will I '' 
and commence at once ! 

In conclusion, we beg all young men to 
consider, whether or not, they are called to this 
work. It is an important sphere of action, and 
God has selected men enough to meet the demands 
of the world. Reader, are you not one of the 
number ? Think of it ! If you are in doubt, pray 
for light, live near the throne, watch the Spirit, 
and study Providence. The Lord has promised 
to be with you. Try your powers, while seeking 



OBLIGATIONS OF THE FEW. 256 

to improve them. Give the subject a thorough in- 
vestigation, and never rest until you are satisfied. 
If called, obey. Bring all your energies into the 
work. Though unable to defend the gospel against 
the sophistry of learned men, you may preach it 
successfully. Remember that intellectual giants 
are few, and that it is no part of your duty at pres- 
ent to grapple them. If the Master shall ever call 
you to it, he will enable you to find the smooth 
stones for the occasion. The chief business of the 
preacher is with men, common men, sinners, mostly 
unlearned, especially in the science of salvation. 
You are to persuade them to be reconciled to 
God. 

This is a momentous work indeed, but it does 
not exceed the power of him who called you. If 
God has designated you foi it, he has done it in 
full view of all the difficulties which embarrass 
the undertaking. And he stands committed to 
you for that assistance which is requisite for your 
success. Duty and promise go together. Every 
command involves a divine pledge. The promise 
of God to his fearful people of old, is equally appli- 
cable and true to every one who submits to his will. 



256 THE CHART OF LIFE. 

" Fear thou not ; for I am with thee , be not dis- 
mayed, for I am thy God : I will strengthen thee ; 
yea, I will help thee ; yea, I will uphold thee with 
the right hand of my righteousness. They that 
are incensed against thee shall be ashamed and 
confounded : they shall be as nothing ; and they 
that strive with thee shall perish. Fear not thou 
ivorm, Jacob, and ye men of Israel ; I will help 
thee, saith the Lord," 

Let us not be understood as disparaging learn- 
ing. This is not our design. We only aim to 
meet the objection, that high educational attain- 
ments are indispensable to the call and duties of 
the sacred office. Thousands have been kept out 
of the ministry by this assumption. But it is 
false ; first, because men may be useful as minis- 
ters without being educated in the sense of the 
objection. Secondly^ because though the regular 
course of education may be impracticable, still, by 
improving all available opportunities, called men 
may become efficient. Hence, we insist that they 
should not confer with flesh and blood, but sub- 
ject themselves to that kind of discipline which 
shall secure so desirable a result. 



OBLIGATIONS OF THE FUW. 257 

We would appeal also, to Christians of different 
Beets on whom it devolves to license candidates. 
We have reason to fear that you have somtimes 
interfered with the divine arrangements. When 
the Church prayed that the Lord would send forth 
more laborers into his vineyard, many young men 
heard an inward voice sending them. But where 
are they now ? Some of them came to you, but 
you forbade them. One reason which you assigned 
was, that you would not sit under their preaching, 
and it is not honorable to ask others to do what 
you would not do yourself. So they turned away 
with a heavy heart. But others left you and went 
among strangers who gave them an encouraging 
word, and sent them forth into the field where they 
have wrought hard and gathered much firuit. 

Now, permit me to express the conviction that 
you erred. The fact that you do not wish to hear 
one preach, does not prove that he may not be 
useful to others, or that they may not desire his 
services. Your taste ma^ be peculiar, and then, a 
prophet is not without honor save in his own coun- 
try. Besides, you did not consider that your 

suppliant is young and inexperienced. Training 

17 



258 THE CHABT OF LIFE. 

will male a great change in him. The position 
of a preacher will give him a new character. Cir- 
cumstances often make the man. Be careful that 
you do not interdict the command of God. If 
your petitioner be truly pious, and indicates that 
he is in sympathy with the Savior in his concern 
for sinners, encourage him. It may be an unspeak- 
able trial to him to name the subject to you. I 
beseech you to treat him kindly. If you are un- 
willing to license him, give him a trial in some way 
to show that you love him, and are disposed to 
favor his object 

Parents and other relatives should also be careful 
to maintain a proper bearing toward those who are 
interested in this subject. It is a delicate point, 
in relation to which, modest young men are pecu- 
liarly sensitive. It seems to them a work entirely 
beyond their powers, and yet they feel impelled to 
make the attempt, though they would rather die 
than to do so. In this state of mind the slightest 
suspicion or reproach from those whom they love, 
is intolerable. A word or look has sometimes 
turned the scale against duty, and laid the founda- 
tion of remorse and ruin. It is dangerous to fight 



OBLIGATIONS OF THE FEW. 259 

against God. If you keep that young man out of 
the ministry, you may keep him out of heaven. 
You cannot be too careful of your action in this 
case. God may have spoken to him, and, with 
proper training, he may be a mighty man in Israel. 
Before you act, then, take counsel of Heaven. 
Consult the past. Mark the early history of the 
great and good of all ages. Remember, God's 
ways are not as man's ways. May you walk in 
his counsels, and co-operate with him in sending 
forth more laborers, who shall fill the earth with 
his praise. 

THU END- 



6^ 



